Muhammad Ibn Muneer: Misguided statements on prayer.

And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.” (Qur’an 17:36)

It was recently brought to my attention that a Youtuber whom goes by the name of “Mufti Muhammad Ibn Muneer” made a video in an attempt to address his students , those in attendance about praying with the arms to the side.

I listened to the video and I informed the brother that the video has a child like innocence to it for the most part.  The speaker is simple.  The statements he puts forward are simple. This is to be expected because the Pseudo-Salafi really are not people who research matters thoroughly. 

However, there are other rather alarming statements put forward by the speaker that border on tafkir  (excommunication) of other Muslims, which is most unfortunate. 

The very simple approach used by Mufti Ibn Muneer had no depth or nuance to it.
I do not blame him because it is clear from the matter in which he approached the subject with a child like innocence and that he has not really looked into the matter.  Let us take a look at the video and comment on some of the comments Mufti Muhammad Ibn Muneer says.

@1:58 “I’ve heard people say this before, Maliki scholars.  Uuhh, and that’s a whole long issue of madhabs, is it permissible in maliki etc. That’s a long issue in itself. The concept of their argument, many of their arguments not all of them they say there is nothing wrong with making sadl in the salah. And there is no specific text stating that you have to do it. Put your hand on top of the other hand. And some of the ulemah of the past said it was o.k and the mujtahideen said it was o.k and perhaps Imam Malik did it and Amal al Madinah etc. etc. etc… and most people unfortunately they argue and they fight over these points. We don’t have to argue over those points and fight over those points. Where did the Nabi Kareem (saw) pray like this? Mandatory or not. Where did he pray like this? What narration states that the Prophet had his hands to the side from the takbir to the taslim? If you can bring a hadith sahih or daif. Bring it, bring it to the table and we can see what’s the proper understanding what’s the strongest view. But if you can’t even bring that and you are basing it off of what’s permissible and what an Imam allowed raksafi, fulan fulan and this one and that one debated but the Nabi Kareem, your example, your uswa, the one you are to emanate, emulate, imitate and be like did he do it yes or no?  If he did it than we can look at the other hadith what’s the correct whatchyou do all of the time. If he didn’t do it and your basing the second pillar of Islam the most important physical act of worship off of something that an Imam allowed and differed over you have serious problems with your Islam. Serious problems with your Islam. If the most important physical act of worship a big part of it is based off of the view and the fatwa of a later scholar that’s a problem. And I don’t think any intellectual Muslim is gonna differ on this point. I don’t think any intellectual Muslim is gonna differ on this point. Were not gonna get into it being haram or not. Everybody understand this? The concept did the Nabi Kareem do it? How did he pray? Everybody understand this? Regardless of where he put his hands but did he have his hands to the side? If you can’t prove that then you need to look at the statement ash hadu an la ilaha illallah wa ashhadu anna muhammad rasulullah what does that mean? For you to continue to do something in the salaah the second pillar of Islam that the prophet never did and that an Imam allowed, and that an Imam did. That’s a mushkila. Thats’ a big, huge, mushkila. That’s in brief. The argument o.k on this point you can find in the books of shurul hadith, the books of fiqh, classical four schools.  The other non orthodox four schools. They dealt with this issue in detail; of is it permissible to put your hands at the side. When you do fold your hands where do they go, chest, navel, belly etc… Our Muhim is that the Nabi Kareem (saw) he said in Sahih Bukhari (after reciting the text in Arabic) He said, ‘we the prophets, the assembly of the prophets we have been commanded and ordered to place our right hands over our left hands in the salaah’. We have been commanded and ordered to put our right over our left in the salaah. There’s another narration that the people were commanded to place their hands the right hand on the left hand in the salaah. And many other narrations which the prophet put his hand on his left hand in the salaah, regardless of where. That is a whole different issue. Here, here, here, like this, like that. Those are secondary issues. What is important is that the Nabi Kareem (saw) he didn’t pray like that. His companions didn’t pray like that. And if there is a narration here or there they do not stand up to the light of the numerous narrations. So this has nothing to do with Maliki or Hanafi or Shafi’i. First and foremost you have to be Muhamadi. Muhamadi. How did Imam Malik understand, How did Imam Abu Hanifa understand, How did Imam Shafi’i understand and the do’s and the extract. That’s fine and that’s peachy. But when the daleel comes to you clear and pristine what Muhammed (saw) did or didn’t do. That is your stance as a Muslim, as a Muhamadi. The madhab of Muhammed ibn Abdullah. Something that is unclear something that is detailed something that you don’t understand that’s a different story. You blindly follow a scholar that you trust. You study this traditional school; but when the daleel is in front of your face your nothing more than Muhamadi Dhahiri. You take the apparent text. Every Muslim initially is dhahiri. Has to take that which is apparent from the text. Everybody understand this? Initially. Therefore it depends upon the person’s level of knowledge. If you can study and research you have to follow what you study and what you research. If you are a blind follower then take what I just said. Put your right hand on your left hand. That’s what the Prophet (saw) did. That’s my advise. No Muslim should make sadl. Allah knows best.  Next question says: Many say that those who pray sadl are not upon the sunnah. We’ve explained this many times. If it’s an issue of ijtihad that’s one thing. Is it correct to say someone is not on the sunnah over one issue that they do? Or, because the sadl is so apparent and so outward and a major part of the salah perhaps it does take you away from quote unquote “being on the sunnah.” It’s not a hidden thing. You’re doing it five times a day at least.  Not doing what the Nabi Kareem did over and over and over again. But in general, in general ‘Ahl Sunnah Wal Jammah’ hadith, we do not love and hate, we do not show wala and bara based off of maseel ijtihadi faqiya. That’s not from our way. This is what’s correct, what we believe, what we teach, what we understand. We don’t base our love and our hate off of these maeel ijtihad. Everybody understand this? Which there is room for more than one view. Even if the second view is incorrect.” 

My response: 

Where to begin? That was quite a mouthful!

I believe the first question to address would be the question of methodology.  What is the methodology of Mufti Ibn Muhammad Muneer? What tools does he limit himself to in order to ascertain truth? What is admissible as evidence?  

If he identifies himself as a follower of the ‘Ahl Sunnah Wal Jammah’ than does he understand that that evidence is not restricted to the Qur’an and Sunnah. For ‘Ahl Sunnah Wal Jammah’ consensus (‘Ijma) is a legal proof. Analogy (Qiyas) is a legal proof. The amal of Madinah (mass practiced Sunnah) of the people of Madinah is a proof for the Maliki school. 

The second question is: Are we to be “Muhmadi” as he claimed or “Muhamadi Dhahiri“? Because on the one hand he seems to indicate it is wrong to follow the juristic conclusions of great scholars of Islam, while on the other hand he flat contradicts himself by being an advocate for the Dhahiri Madhab. 

If every Muslim is to be ‘Dhahiri‘ how would he answer the question: Can we eat pig fat/lard? 

Say, “I do not find within that which was revealed to me anything forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine – for indeed, it is impure – or it be that slaughtered in disobedience, dedicated to other than Allah . But whoever is forced by necessity, neither desiring it nor transgressing the limit, then indeed, your Lord is Forgiving and Merciful.” (Qur’an 6:145) 

What does the Qur’an and the Sunnah say? The verse is clear that only the flesh of swine is prohibited. 

Third question: By saying every Muslim should be Muhamadi is he suggesting that Malik, Abu Hanifa and Shafi’i were not ‘Muhamadi‘? 

Fourth question: If it can be established that Sa’id b. Al-Musayyib, Sa’id b. Jubayr, Al-Hasan Al-Basari, Ibrahim Al-Nakha’i, Muhammad b. Sirin, and the Companion, ‘Abd Allah ibn Al-Zubayr  as well as Imam Layth b. S’ad all prayed sadl (arms to the side) would he say that they ‘have serious problems with their Islam’?’

Fifth question: When you say, “If you are a blind follower then take what I just said.” Wouldn’t that make a person ‘Muhamadi Muneeri‘? thus, again another contradiction in your statements?

Sixth question: Would he even accept the evidence? “His companions didn’t pray like that (Oops better catch myself) AND IF THERE IS A NARRATION HERE OR THERE they do not stand up to the light of the numerous narrations.” 

Looks as if even when presented with evidence he would reject it. Hopefully, he as well as the readers can understand that when he speaks of ‘one or two narrations up against numerous‘ that one brick is stronger than 10 pieces of straw even when combined. 

Last comments/thoughts.  The rest of Mufti Muhammad Ibn Muneer’s comments were sensible in the sense that he says that all of us are negligent of the Sunnah in one way or another.  Notice that Mufti Muhammad Ibn Muneer said the following: “regardless of where. That is a whole different issue. Here, here, here, like this, like that. Those are secondary issues.” In other words they do not know where the hands are supposed to go. They just know that they should be in opposition to those who place them on the side!  May Allah (swt) increase us the ability to follow the example of Blessed Messenger (saw). 

“Which there is room for more than one view. Even if the second view is incorrect.” 



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