Namazdan Sonra Yapılan 3 Yaygın Hata İngilizce

**Prof. Dr. Sinsi** · 10-11-2012

He (rahimahullaah) also said: "The scholars of Fiqh from the Hanafee, Shaafi'ee and Maalikee madhhabs have all indicated that it is abhorred and that it is an innovation

It is stated in Al-Multaqit: 'Shaking hands (specifically) after prayer is detestable under every condition, because the Sahaabah never shook hands after the prayer and because it is from the practices of the Raafidah

Ibn Hajr (Al-Haithamee), from the Shaafi'ee scholars, said: 'What the people do after completing the five daily prayers, such as shaking hands, is detested

There is no source for it in the Religion

' " [17]

Then he (rahimahullaah) declared his conclusion and his preference in this matter, bysaying: "As for what I hold, then: Indeed they (the scholars) all agreed that this form of shaking hands has no basis in the Religion

Then they differed as to whether it was detested or allowed

So when a matter lingers between the ruling of makrooh (detested) and mubaah(allowed), it necessitates that it's ruling should be that it must be restricted

This is because stopping a harm takes precedence over bringing about good

[18] So how can it not take precedence over doing an allowed (mubaah) matter, when those that call to the shaking of hands, in our time, think that it is a good thing and repudiate severely anyone that forbids it and persist intensely on practicing it? And it is well known that persisting and going to excessiveness in matters that are recommended, takes those matters to the level of detestability

So how is it inregards to this matter, when there is a persisting being done upon an innovation that has no basis to it in the Religion?! Thus, according to this, there is no doubt that it is detested

And this was the aim behind those that ruled in favor of its detestability along with its ruling being reported from the explanations of the scholars of the past

Thus, it can not be opposed by the reports found in the books such as Jam'-ul-Barakaat, As-Siraaj-ul-Muneer and Mataalib-ul-Mu'mineen, since their authors' little concern for the authenticity of the narrations held within them, is a well known matter amongst the majority of the scholars

And it is amazing to see how the author of the book Khazaanat-ur-Riwaayahhas included in his work that the Prophet (sallAllaahu 'alayhi wa sallam) said: 'Shake hands after the Fajr prayer, Allaah will record ten good deeds for you due to it

' And that he (sallAllaahu 'alayhi wa sallam) said: 'Shake hands after the 'Asr prayer, you will be rewarded with mercy and forgiveness

' And it is not hard to understand that these two hadeeths and their likes are fabricated lies, which those that aspire to institute shaking hands (specifically after the prayer) have forged

Indeed to Allaah do we belong and indeed to Him We will return

" [19]

Lastly, it must be noted that it is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it

Nor (is it permissible) what we have witnessed from the pestering of many Muslims, when they are observing the legislated remembrances after the congregational prayers, that they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, due to what it brings about from vexation and annoyance

This act is not permissible, not due to the aspect of shaking hands, but rather because it disrupts the people from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr)

So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor and to reject accepting the hand that is extended out to you, for indeed this is from rudeness

And Islam does not tolerate such behavior

Rather, you should take hold of his hand with gentleness and kindness, and inform him of the innovative status of this type of handshake, which the people have introduced

And how many people have taken heed from a lesson and were receptive of the advice? Surely, it is only ignorance that has caused him to fall into the opposition of the Sunnah

Thus, it is for the scholars and their students to explain this to the people in a good manner

And perhaps it is the case that a man or a student of knowledge may desire to forbid an evil, but he is not able to conduct the correct and proper manner of doing it

And so he falls into an evil, which is greater than the evil he desired to forsake in the first place

So observe gentleness O Callers of Islam!! And cause the people to love you, by showing them that you possess good manners

In this way, you will be able to reach into their hearts

And you will find that they will lend you attentive ears and that they will have conscious hearts

For indeed, it is from the inner nature of mankind to run away from harshness and severity

[20]

2

Prostrating to Supplicate after the Prayer is Over:

There has come to pass a custom of the people, in which they prostrate themselves in supplication, after the prayer is over

And it is not known if this extra prostration has any basis to it, for it has not been reported on the Prophet (sallAllaahu 'alayhi wa sallam) or any of his companions

Rather, it is best to supplicate during one's prayer, based on the established reports regarding that

This is what the author of the book An-Nutmahhas stated

And Abu Shaamah quotes him, saying: "The act of the prostrating -which serves as a way of getting close to Allaah -duringprayer, does not necessitate that it serves the same purpose outside of prayer, as is the case with bowing

"[21]

Al-'Izz Ibn'Abd-is-Salaam (rahimahullaah) said: "The Divine Law does not mention that one can attain nearness to Allah with a particularized prostration

And there is no purpose in doing that, for indeed, the nearness that is gained from it, has causes, conditions, time constraints and foundations, of which it would notbe valid in their absence

So just as one does not draw close to Allaah by stopping at 'Arafah and Muzdalifah, casting the pebbles and walking around As-Safaa and Al-Marwa, without having slaughtered a sacrifice in its due time along with its causes and conditions, then similarly, one does not draw close to Allaah with a particularized prostration

And this is in spite of it's being an act of worship, unless there is a valid reason to do it

Likewise, one can not draw close to Allaah by observing fast and prayer at every place and during every time

" [22]

In conclusion: This Religion does not mention anything about drawing closer to Allaah with the prostration, except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-sahw), thankfulness or when reciting an ayah of prostration

Abul-Mu'aalee, the Imaam of the Haramain, Al-Ghazaalee and others have forsaken these two prostrations

In fact, Al-Ghazaalee said: "No one held the opinion that the prostration, by itself, required a separate vow

" [23]

The origin of this innovation comes from what some of the Sufis held in that it is preferable for every one that is praying to do that after the prayer is over, in order to coerce oneself, due to the heart's forgetfulness while in prayer

This is since no heart is void of forgetfulness during prayer, even if it is just for a moment

And they held that forgetfulness for the most part came from the Devil

Thus one should not reprimand himself, except with an attribute that the Devil cannot approach the servant in

And there is no doubt that the Devil is the one that has indeed whispered this innovation to them, by causing them to have love for innovating into the Religion

And since the essence of the prayer is to strictly follow (what is stated in the texts), the scholars have ruled that this is an innovation

3

Making Tasbeeh and Du'aa in Congregation while Disturbing those Praying:

It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du'aa) - those that have been reported or those that have not been reported - by raising the voice and joining in unison

This act has become the normal custom in some lands, even to the point that this tradition has become accepted, by the people, as being one of the trademarks of the Religion

It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil

The author of As-Sunan wal-Mubtadi'aat said: "Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation

Likewise, their saying after the supplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation

Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim

Reciting Al-Faatihahan extra time in honor of the Prophet is an innovation

The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation

Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation

" [24]

Ash-Shaatibee (rahimahullaah) said: "The Prophet (sallAllaahu 'alayhi wa sallam) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time

Nor did he openly demonstrate doing it to the people, other than a time when it was done for the purpose of educating

This is because if he ha d done it and openly displayed it all of the time, it would have been from the Sunnahand the scholars would not have said that it is not from the Sunnah to do it, since its particularities, according to what they have stated, consist of its continuity an dits being done out loud amidst the congregation of people

And it should not be said: 'Had his supplication been done silently, it would nothave been memorized from him', for we will respond: 'Whoever is accustomed to doing it silently, then it will definitely be exhibited from him, either because of its habit or because of his efforts to warn about its becoming obligatory

" [25]

This is as has been reported in Saheeh Al-Bukhaaree on Ibn 'Abbaas that he (radyAllaahu ‘anhu)) said: "Indeed, raising the voice whilst reciting dhikr, when the people would finish performing the congregational prayers, was done at the time of the Prophet (sallAllaahu 'alayhi wa sallam)

" [26]

Imaam An-Nawawee (rahimahullaah) said: "Ash-Shaafi'ee understood this hadeeth to mean that they would raise their voices with it for a short period of time, for the purpose of honoring the attribute of dhikr

It did not mean that they would say it out loud all the time

The best opinion is that the Imaam and the ones following him in prayer should recite the dhikrin low voices (after prayer), unless there is aneed to educate others (by saying it loudly)

" [27]

Ibn Bataal said: "It is stated in Al-'Utbiyyahthat Maalik (rahimahullaah) considered that to be an innovation

" [28] Ash-Shaatibee (rahimahullaah) said: "It is concluded that making du'aain the form of congregation, all the time, was not from the actions of the Messenger of Allaah rnor from his statements or silent approvals

" [29]

Ibn Al-Qayyim (rahimahullaah) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (sallAllaahu 'alayhi wa sallam) guidance at all

Nor has this action been reported on him whether through a saheeh or hasan chain of narration

And as for specifying that to be done in the Fajr and 'Asr prayers, then he never did this nor did any of his Khaleefahs

Nor did his ummah direct towards its implementation

Rather, it was s imply an opinion that was put into practice, by those that held that it was to take the place after the two prayers

And as for the supplications that are connected with the prayer, then indeed he (sallAllaahu 'alayhi wa sallam) used to say them while in his prayer and he commanded others to do that also

This is what is most befitting based on the condition of the one praying, for indeed when one prays, he is facing his Lord and conversing privately with Him, so long as he remains in prayer

But when he recites the tasleem, that private counsel comes to an end and his position of being in the presence of his Lord and his nearness to Him ceases

So how is it that he can abandon asking Him while he is in the state of private counsel with Him, nearness to Him and responsiveness, and then ask Him when he finishes from performing his prayer?! There is no doubt that the opposite of this condition is better for the one praying

" [30]

One should make Istighfaar (i

e

say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer

One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking

And indeed, gathering to perform that (dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations

The fact that it has become a habit seems insignificant to the people

And if anyone should call them to apply these similar characteristics to any other of the acts of worship, such as the prayer for entering the masjid (two raka'aat) for example, then they would renounce him, in the utmost manner

[31]

Also from its types is what has been innovated from making dhikr after each of the two Salaams at the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rhythm

For indeed that is from the innovations

10-11-2012	#2
Prof. Dr. Sinsi	Namazdan Sonra Yapılan 3 Yaygın Hata İngilizce He (rahimahullaah) also said: "The scholars of Fiqh from the Hanafee, Shaafi'ee and Maalikee madhhabs have all indicated that it is abhorred and that it is an innovation It is stated in Al-Multaqit: 'Shaking hands (specifically) after prayer is detestable under every condition, because the Sahaabah never shook hands after the prayer and because it is from the practices of the Raafidah Ibn Hajr (Al-Haithamee), from the Shaafi'ee scholars, said: 'What the people do after completing the five daily prayers, such as shaking hands, is detested There is no source for it in the Religion' " [17] Then he (rahimahullaah) declared his conclusion and his preference in this matter, bysaying: "As for what I hold, then: Indeed they (the scholars) all agreed that this form of shaking hands has no basis in the Religion Then they differed as to whether it was detested or allowed So when a matter lingers between the ruling of makrooh (detested) and mubaah(allowed), it necessitates that it's ruling should be that it must be restricted This is because stopping a harm takes precedence over bringing about good [18] So how can it not take precedence over doing an allowed (mubaah) matter, when those that call to the shaking of hands, in our time, think that it is a good thing and repudiate severely anyone that forbids it and persist intensely on practicing it? And it is well known that persisting and going to excessiveness in matters that are recommended, takes those matters to the level of detestability So how is it inregards to this matter, when there is a persisting being done upon an innovation that has no basis to it in the Religion?! Thus, according to this, there is no doubt that it is detested And this was the aim behind those that ruled in favor of its detestability along with its ruling being reported from the explanations of the scholars of the past Thus, it can not be opposed by the reports found in the books such as Jam'-ul-Barakaat, As-Siraaj-ul-Muneer and Mataalib-ul-Mu'mineen, since their authors' little concern for the authenticity of the narrations held within them, is a well known matter amongst the majority of the scholars And it is amazing to see how the author of the book Khazaanat-ur-Riwaayahhas included in his work that the Prophet (sallAllaahu 'alayhi wa sallam) said: 'Shake hands after the Fajr prayer, Allaah will record ten good deeds for you due to it' And that he (sallAllaahu 'alayhi wa sallam) said: 'Shake hands after the 'Asr prayer, you will be rewarded with mercy and forgiveness' And it is not hard to understand that these two hadeeths and their likes are fabricated lies, which those that aspire to institute shaking hands (specifically after the prayer) have forged Indeed to Allaah do we belong and indeed to Him We will return" [19] Lastly, it must be noted that it is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it Nor (is it permissible) what we have witnessed from the pestering of many Muslims, when they are observing the legislated remembrances after the congregational prayers, that they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, due to what it brings about from vexation and annoyance This act is not permissible, not due to the aspect of shaking hands, but rather because it disrupts the people from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr) So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor and to reject accepting the hand that is extended out to you, for indeed this is from rudeness And Islam does not tolerate such behavior Rather, you should take hold of his hand with gentleness and kindness, and inform him of the innovative status of this type of handshake, which the people have introduced And how many people have taken heed from a lesson and were receptive of the advice? Surely, it is only ignorance that has caused him to fall into the opposition of the Sunnah Thus, it is for the scholars and their students to explain this to the people in a good manner And perhaps it is the case that a man or a student of knowledge may desire to forbid an evil, but he is not able to conduct the correct and proper manner of doing it And so he falls into an evil, which is greater than the evil he desired to forsake in the first place So observe gentleness O Callers of Islam!! And cause the people to love you, by showing them that you possess good manners In this way, you will be able to reach into their hearts And you will find that they will lend you attentive ears and that they will have conscious hearts For indeed, it is from the inner nature of mankind to run away from harshness and severity [20] 2 Prostrating to Supplicate after the Prayer is Over: There has come to pass a custom of the people, in which they prostrate themselves in supplication, after the prayer is over And it is not known if this extra prostration has any basis to it, for it has not been reported on the Prophet (sallAllaahu 'alayhi wa sallam) or any of his companions Rather, it is best to supplicate during one's prayer, based on the established reports regarding that This is what the author of the book An-Nutmahhas stated And Abu Shaamah quotes him, saying: "The act of the prostrating -which serves as a way of getting close to Allaah -duringprayer, does not necessitate that it serves the same purpose outside of prayer, as is the case with bowing"[21] Al-'Izz Ibn'Abd-is-Salaam (rahimahullaah) said: "The Divine Law does not mention that one can attain nearness to Allah with a particularized prostration And there is no purpose in doing that, for indeed, the nearness that is gained from it, has causes, conditions, time constraints and foundations, of which it would notbe valid in their absence So just as one does not draw close to Allaah by stopping at 'Arafah and Muzdalifah, casting the pebbles and walking around As-Safaa and Al-Marwa, without having slaughtered a sacrifice in its due time along with its causes and conditions, then similarly, one does not draw close to Allaah with a particularized prostration And this is in spite of it's being an act of worship, unless there is a valid reason to do it Likewise, one can not draw close to Allaah by observing fast and prayer at every place and during every time" [22] In conclusion: This Religion does not mention anything about drawing closer to Allaah with the prostration, except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-sahw), thankfulness or when reciting an ayah of prostration Abul-Mu'aalee, the Imaam of the Haramain, Al-Ghazaalee and others have forsaken these two prostrations In fact, Al-Ghazaalee said: "No one held the opinion that the prostration, by itself, required a separate vow" [23] The origin of this innovation comes from what some of the Sufis held in that it is preferable for every one that is praying to do that after the prayer is over, in order to coerce oneself, due to the heart's forgetfulness while in prayer This is since no heart is void of forgetfulness during prayer, even if it is just for a moment And they held that forgetfulness for the most part came from the Devil Thus one should not reprimand himself, except with an attribute that the Devil cannot approach the servant in And there is no doubt that the Devil is the one that has indeed whispered this innovation to them, by causing them to have love for innovating into the Religion And since the essence of the prayer is to strictly follow (what is stated in the texts), the scholars have ruled that this is an innovation 3 Making Tasbeeh and Du'aa in Congregation while Disturbing those Praying: It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du'aa) - those that have been reported or those that have not been reported - by raising the voice and joining in unison This act has become the normal custom in some lands, even to the point that this tradition has become accepted, by the people, as being one of the trademarks of the Religion It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil The author of As-Sunan wal-Mubtadi'aat said: "Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation Likewise, their saying after the supplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim Reciting Al-Faatihahan extra time in honor of the Prophet is an innovation The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation" [24] Ash-Shaatibee (rahimahullaah) said: "The Prophet (sallAllaahu 'alayhi wa sallam) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time Nor did he openly demonstrate doing it to the people, other than a time when it was done for the purpose of educating This is because if he ha d done it and openly displayed it all of the time, it would have been from the Sunnahand the scholars would not have said that it is not from the Sunnah to do it, since its particularities, according to what they have stated, consist of its continuity an dits being done out loud amidst the congregation of people And it should not be said: 'Had his supplication been done silently, it would nothave been memorized from him', for we will respond: 'Whoever is accustomed to doing it silently, then it will definitely be exhibited from him, either because of its habit or because of his efforts to warn about its becoming obligatory" [25] This is as has been reported in Saheeh Al-Bukhaaree on Ibn 'Abbaas that he (radyAllaahu ‘anhu)) said: "Indeed, raising the voice whilst reciting dhikr, when the people would finish performing the congregational prayers, was done at the time of the Prophet (sallAllaahu 'alayhi wa sallam)" [26] Imaam An-Nawawee (rahimahullaah) said: "Ash-Shaafi'ee understood this hadeeth to mean that they would raise their voices with it for a short period of time, for the purpose of honoring the attribute of dhikr It did not mean that they would say it out loud all the time The best opinion is that the Imaam and the ones following him in prayer should recite the dhikrin low voices (after prayer), unless there is aneed to educate others (by saying it loudly)" [27] Ibn Bataal said: "It is stated in Al-'Utbiyyahthat Maalik (rahimahullaah) considered that to be an innovation" [28] Ash-Shaatibee (rahimahullaah) said: "It is concluded that making du'aain the form of congregation, all the time, was not from the actions of the Messenger of Allaah rnor from his statements or silent approvals" [29] Ibn Al-Qayyim (rahimahullaah) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (sallAllaahu 'alayhi wa sallam) guidance at all Nor has this action been reported on him whether through a saheeh or hasan chain of narration And as for specifying that to be done in the Fajr and 'Asr prayers, then he never did this nor did any of his Khaleefahs Nor did his ummah direct towards its implementation Rather, it was s imply an opinion that was put into practice, by those that held that it was to take the place after the two prayers And as for the supplications that are connected with the prayer, then indeed he (sallAllaahu 'alayhi wa sallam) used to say them while in his prayer and he commanded others to do that also This is what is most befitting based on the condition of the one praying, for indeed when one prays, he is facing his Lord and conversing privately with Him, so long as he remains in prayer But when he recites the tasleem, that private counsel comes to an end and his position of being in the presence of his Lord and his nearness to Him ceases So how is it that he can abandon asking Him while he is in the state of private counsel with Him, nearness to Him and responsiveness, and then ask Him when he finishes from performing his prayer?! There is no doubt that the opposite of this condition is better for the one praying" [30] One should make Istighfaar (ie say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking And indeed, gathering to perform that (dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations The fact that it has become a habit seems insignificant to the people And if anyone should call them to apply these similar characteristics to any other of the acts of worship, such as the prayer for entering the masjid (two raka'aat) for example, then they would renounce him, in the utmost manner [31] Also from its types is what has been innovated from making dhikr after each of the two Salaams at the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rhythm For indeed that is from the innovations