posts tagged "fiqh"
Moving The Finger In Tashahhud
It is proven that the Prophet (sws) used to point with his index finger and move it during the tashahhud when praying.
“He (sal-Allaahu ‘alayhe wa sallam) would spread his left palm on his left knee, clench all the fingers of his right hand, point with the finger adjacent to the thumb towards the qiblah, and fix his sight on it (i.e. the finger).”
[Muslim]
Also, “when he pointed with his finger, he would put his thumb on his middle finger” [Muslim], and sometimes “he would make a circle with these two.” [Abu Dawud]
“When he raised his finger, he would move it, supplicating with it”, and he used to say:
«It is surely more powerful against the devil than iron, meaning the forefinger.»
[Ahmed]
The scholars differed concerning that and there are several points of view.
- The Hanafi view: the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
- The Shaf’i view: it should be raised when saying “ill-Allaah.”
- The Maalikis view: it should be moved right and left until one finishes the prayer.
- The Hanbali view: one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (rh) said,
There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
The Prophet is, however, reported to have said in Muslim, “Pray as you have seen me pray.” This would point to the first tashahud being obligatory, and one would have to do some act to make up for it. But, this also proves that it is not obligatory, for if one misses an act that is obligatory, the two prostrations of foregetfulness are not sufficient to make up for it. That is what Ibn Hajr says in Fath al-Bari.
Ibn Batil said, In the case of the tashahud (being forgotten), it is a remembrance that is not said aloud and it is not obligatory.” Some say otherwise, because the Prophet used to perform it and, as such, he let others follow him in performing it after he found out that they were leaving it intentionally. But there is some doubt about this argument. Those who say that it is obligatory include al-Laith Ibn Sa’d, Ishaq, ash-Shaf’i and the Hanafiyyah. At-Tabari argues that it is obligatory because originally only two rak’ah and the tashahud were obligatory. When they were made longer, the original obligations were not done away with. Therefore, it is still obligatory.
It was narrated that ‘Abd-Allaah ibn al-Zubayr said:
When the Messenger of Allaah (sws) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
- Muslim
In al-Nasaa’i and Abu Dawood it says: “He used to point with his finger when making du’aa’ but he did not move it.” This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim and al-Albaani.
It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (sws) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
- al-Nasaa’i; classed as saheeh by Ibn Khuzaymah; Ibn Maajah classed as saheeh by al-Albaani
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’.
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah.
The Messenger of Allah sws said, “And he should not let his gaze go beyond his pointing finger.”
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him
Shaykh Ibn ‘Uthaymeen (rh) said:
With regard to the left hand, it should be laid flat with all the fingers hand close together and pointing towards the qiblah and the edge of the elbow should be at the end of the thigh, meaning that he should not hold it away from the body; rather it should be resting on the thigh.
As for the right hand, the Sunnah indicates that he should clench the pinkie finger and ring finger, make a circle with the thumb and middle finger, and raise the forefinger, moving it when saying the du’aa’. This is what it says in the reports from Imam Ahmad of the hadeeth of Waa’il ibn Hajar, with an isnaad of which the author of al-Fath al-Rabbaani said is jayyid. The commentator on Zaad al-Ma’aad said that it is saheeh, and that was also the view of Ibn al-Qayyim.
& of course, AllahuAlim
Regarding Nasheeds
The scholars of the Standing Committee for issuing Fatawa said in a Fatwa,
“It is permissible for you to replace these songs with Islamic nasheeds which contain words of wisdom and exhortation and lessons, which promote keenness to follow Islam and invoke Islamic feelings, which put one off evil and the things that promote evil, and which motivate the one who “sings” them and the one who hears them to obey Allah and discourage them to disobey Him or transgress His limits; they make one keen to protect His sharee’ah and strive in struggle for His sake. But you should not take that as a habit which one persists in, rather that should be something that is done only sometimes,on special occasions such as weddings or when traveling for struggle against the enemy and so on, and when one feels low, in order to revive the spirit and motivate oneself to do good, or when one feels inclined towards evil, so listening to suchnasheeds may ward that off.”
Read Surah Mulk before you go to sleep.
It is narated by Hazrat Abu Hurayra (R.A) that the Messenger of Allah (SAW) said that the Quran contains a Surah of thirty verses which will intercede for a man until he is forgiven. It is Surah Mulk.
(Sunan Abu Dawud, Book 6, Number 1395)
(via skribbler)
The response to JazakAllahu khairan
Hadith narrated by Usayd Ibn Hudair radhiAllahu’anhu:
Usayd ibn Hadayr says … I said: O Messenger of Allah, Jazaakallaahu Khayran.
The Prophet shallAllaahu’alaihi wa sallam said: Wa anta fajazakallaahu Khayran [And you too, May Allah reward to with Khayr].
[al-Saheeha 3096, al-Ta’leeqaatul hisaan al Saheeh ibn Hibbaan 6231]
Shaykh al-Albaany has said that the Hadeeh is Saheeh. Shaykh al-Albaani in Saheeh al-Jaame’ [6368].
