An important principle of orthodox Sunni Islam is that we respect the four schools of law (Madhabs).
When matters of possible dispute arise – such as if something argued to be bidah or shirk – we examine what the fatwa positions of the four madhabs are on these issues. If we find that one of the madhab’s fatwa position is that the issue is NOT bidah nor shirk, we then know that there is leeway in the matter, and we cannot condemn others for the position they follow.
One of these issues is the raising of the hands in dua after the prayer, for which different viewpoints exist in Sunni law. For the young men of High Wycombe (and beyond) hasty in their rushing to judgement on this issue, we will share the following quotes from the Hanbali school. A Hanbali can follow the rulings below without any blame nor condemnation.
Imam Ibn Muflih al-Hanbali after mentioning it is desirable make dua after the prayer said in Al-Furu 1/401:
From the manners of dua is to spread out the hands and raise them to the level of the chest.
Shaykh Mansur al-Buhuti said in Kashaf al-Qina 1/36:
The Imam makes dua after the Fajr and Asr prayer due to the attendance of the angels, meaning the angels of the day and night at those times, and their saying ‘Amin’ to the dua. This makes the dua more likely to be answered, and likewise he should make dua after the other prayers, because from the times of prayer being answered is after the performance of the obligatory salat.
Imam Ibn Rajab al-Hanbali said in Sharh al-Bukhari 5/236:
Qadi Abu Yaala said in Jami al-Kabir: The apparent meaning of the statement of [Imam] Ahmad is that it is Sunnah for the Imam to make dhikr and dua in a loud voice after the obligatory prayers, to the point that those praying behind him can hear, and he does not go beyond this.
The above is based on an answer given by the Saudi Hanbali scholar: Shaykh Salih al-Asmari
Yes, it does feel a little odd writing these words, a post in support of Shaykh Yasir Qadhi’s views on Shaykh Muhammad bin Abd al-Wahab!
Rumours of a Change: I had heard some months back from someone in America that there had been a seismic shift in Shaykh Yasir’s opinion regarding the revered Mujaddid (renewer) of the Salafi-Wahabi movement. This information was coupled with online extracts from an academic work where Shaykh Yasir was quoted regarding his change in views.
The Podcast: But, as the hadith states, “News of a matter is not like witnessing it directly….” It was, therefore, refreshing to hear him directly and courageously discussing this issue (albeit briefly) in his recent Mad Mamluks podcast along with an apology for some of his harsh statements regarding Sayyid Muhammad bin Alawi al-Maliki (God have mercy on him). I must admit, it was amazing to hear some of his statements which echoed almost exactly the position of the landmark book on the movement recently authored by the Jordanian scholar: Shaykh Uthman al-Nablusi.
Furious Counter Response: As expected, a furious counter response is underway for this criticism of Shaykh Muhammad bin Abd al-Wahab. This is to be expected, as once the Mujaddid of a movement is proven to be an extremist, the whole foundation of the movement collapses.
His Reasoning: Shaykh Yasir did not detail in depth the reasons why he labelled Shaykh Ibn Abdul Wahab the ideological forefather of ISIS and a takfiri. We did, however, deliver a lecture this past Ramadan where we presented the quotes which Shaykh Yasir was alluding to. They can be found in the videos below which can be viewed as a defence for the statements made in the podcast.
To conclude: God bless Shaykh Yasir Qadhi and protect him. It takes courage to changes ones fundamental views and express them so openly. The orthodox Arab Sunni scholars may not agree with every point made in the podcast, but there is more than enough common ground presented in it to build bridges between communities and organisations. More importantly, we hope it is a turning point in the West to tackling the poisonous hate filled takfiri dawah contained in the works of the Najdi movement.
Falsity of Denials of Najdi Scholars Regarding their Extremism
Evidence of Being Takfiri
Takfir of Ottomans & Murder of Opponents
Extreme Fatwas of “Third Wave” Najdi Scholars