crescent2003
New Member
Asalamu alaikum Brothers, i have seen many people that in tashahud (prayer) shake their finger continuosly..can anyone explain why they do that from quran and sunnah........thnks
Ned to know why?
- Thread starter crescent2003
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OsMaN_93
Here to help
:salam2: good question..
Question:
I've seen people move their finger up and down during tashahud. Is this Sunna?.
Answer:
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that 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).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) 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.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) 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.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) 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 in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) 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.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
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’. He said in al-Sharh al-Mumti’:
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. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
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.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
And Allaah knows best.
Islam Q&A
:salam2:
Question:
I've seen people move their finger up and down during tashahud. Is this Sunna?.
Answer:
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that 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).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) 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.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) 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.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) 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 in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) 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.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
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’. He said in al-Sharh al-Mumti’:
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. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
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.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
And Allaah knows best.
Islam Q&A
:salam2:
crescent2003
New Member
thanks bro.......
OsMaN_93
Here to help
yr welcome
wasalam..
lostlilly07
striving 4 Firadous
Jazkallah khairn for the post.
junaid hasan
Banned
Both type of narration is present. So if you shake it no problem , its from sunnha and if you wil not shake it no problem, its also from sunnah.
Pointing but Not Moving the Finger in the Tashahhud
The Position of Ash-Shaikh Muqbil Al-Waadi’ee (rahimahullaah)
This was the position of Shaikh Muqbil bin Haadee Al-Waadi'ee (rahimahullaah) - i.e. that the finger is NOT moved during the tashahhud, rather one only points with it without moving it. The issue of difference revolves around a single hadeeth reported by Waa'il bin Hujr.
Shaikh Muqbil discusses it in As-Saheehul-Musnad mimmaa laysa fis-Saheehayn, vol.2, pg.265. The narration was recorded by Ibn Maajah, and Waa'il said, "I saw the Prophet (sallallaahu 'alayhi wa sallam) making a circle with his thumb and middle finger and he lifted the one that was next to them (i.e. the index finger), supplicating with it in the Tashahhud."
Shaikh Muqbil said, "This hadeeth is Hasan (good). This hadeeth proves pointing with the finger. However, in reference to moving it, then the only one who narrated that was Zaa'idah bin Qudaamah and he has contradicted 13 narrators (who all narrated this same hadeeth from Waa'il): Bishr bin Al-Mufadhdhal with Abee Daawood, Sufyaan bin 'Uyainah with An-Nasaa'ee, Ath-Thawree with An-Nasaa'ee, 'Abdul-Waahid bin Ziyaad with Ahmad, Shu'bah with Ahmad, Zuhayr bin Mu'aawiyah with Ahmad, 'Abdullaah bin Idrees with Ibn Khuzaymah, Khaalid bin 'Abdillaah At-Tahhaan with Al-Bayhaqee, Muhammad bin Fudhayl with Ibn Khuzaymah, Abul-Ahwas Sallaam bin Sulaym with At-Tayaalisee, Aboo 'Awaanah and Gheelaan bin Jaami' both were quoted by Al-Bayhaqee as mentioning it (i.e. this hadeeth without moving the finger), and all of them reported it from 'Aasim bin Kulayb (who narrated it from his father, from Waa'il) and none of them mentioned moving (the finger) in it.
It was also reported from the companions 'Abdullaah bin Az-Zubayr, 'Abdullaah bin 'Umar, Aboo Humayd As-Saa'idee, Aboo Hurayrah, Sa'd bin Abee Waqqaas, Ibn 'Abbaas, Khaffaaf bin Eemaa', and all of them did not mention moving (the finger). So it is known from this that the report of Zaa'idah is strange and contradicting (Shaathth). And Allaah knows best. The detailed explanation concerning those who reported the hadeeth of these narrators who have opposed Zaa'idah, and (the hadeeths of) these companions can be seen in the research of our noble brother, Ahmad bin Sa'eed, may Allaah preserve him."
The difference is that Shaikh Al-Albaanee considered this a case of Ziyaadatuth-Thiqah (the additional information added in a narration of one of the narrators who is reliable that is not found in the other versions of the hadeeth). This is because Al-Albaanee did not consider the additional wording, "and he would move it" as contradictory because he says that pointing does not negate movement. Shaikh Muqbil went with the basic principle that a Ziyaadah (extra added wording) that contradicts what others who were more reliable or more numerous in their number reported is Shaathth, and thus unaccepted.
PS: I need correction if i am wrong.
-In the Maliki school you spin the finger clockwise. To do this you have your hand standing so only the pinky finger touches your thigh.
-In the Hanafi school you raise it at "la illaha" and take it down again at "illAllah."
-In the Shafi'i school you raise it at the time of the Shahada and keep it raised like that until tasleem. It is concidered makrooh do move the finger.
-I think Hanabila move their fingers, but I'm not sure what kind of movement is the relied upon position by the Sunni Hanabila.
Pointing but Not Moving the Finger in the Tashahhud
The Position of Ash-Shaikh Muqbil Al-Waadi’ee (rahimahullaah)
This was the position of Shaikh Muqbil bin Haadee Al-Waadi'ee (rahimahullaah) - i.e. that the finger is NOT moved during the tashahhud, rather one only points with it without moving it. The issue of difference revolves around a single hadeeth reported by Waa'il bin Hujr.
Shaikh Muqbil discusses it in As-Saheehul-Musnad mimmaa laysa fis-Saheehayn, vol.2, pg.265. The narration was recorded by Ibn Maajah, and Waa'il said, "I saw the Prophet (sallallaahu 'alayhi wa sallam) making a circle with his thumb and middle finger and he lifted the one that was next to them (i.e. the index finger), supplicating with it in the Tashahhud."
Shaikh Muqbil said, "This hadeeth is Hasan (good). This hadeeth proves pointing with the finger. However, in reference to moving it, then the only one who narrated that was Zaa'idah bin Qudaamah and he has contradicted 13 narrators (who all narrated this same hadeeth from Waa'il): Bishr bin Al-Mufadhdhal with Abee Daawood, Sufyaan bin 'Uyainah with An-Nasaa'ee, Ath-Thawree with An-Nasaa'ee, 'Abdul-Waahid bin Ziyaad with Ahmad, Shu'bah with Ahmad, Zuhayr bin Mu'aawiyah with Ahmad, 'Abdullaah bin Idrees with Ibn Khuzaymah, Khaalid bin 'Abdillaah At-Tahhaan with Al-Bayhaqee, Muhammad bin Fudhayl with Ibn Khuzaymah, Abul-Ahwas Sallaam bin Sulaym with At-Tayaalisee, Aboo 'Awaanah and Gheelaan bin Jaami' both were quoted by Al-Bayhaqee as mentioning it (i.e. this hadeeth without moving the finger), and all of them reported it from 'Aasim bin Kulayb (who narrated it from his father, from Waa'il) and none of them mentioned moving (the finger) in it.
It was also reported from the companions 'Abdullaah bin Az-Zubayr, 'Abdullaah bin 'Umar, Aboo Humayd As-Saa'idee, Aboo Hurayrah, Sa'd bin Abee Waqqaas, Ibn 'Abbaas, Khaffaaf bin Eemaa', and all of them did not mention moving (the finger). So it is known from this that the report of Zaa'idah is strange and contradicting (Shaathth). And Allaah knows best. The detailed explanation concerning those who reported the hadeeth of these narrators who have opposed Zaa'idah, and (the hadeeths of) these companions can be seen in the research of our noble brother, Ahmad bin Sa'eed, may Allaah preserve him."
The difference is that Shaikh Al-Albaanee considered this a case of Ziyaadatuth-Thiqah (the additional information added in a narration of one of the narrators who is reliable that is not found in the other versions of the hadeeth). This is because Al-Albaanee did not consider the additional wording, "and he would move it" as contradictory because he says that pointing does not negate movement. Shaikh Muqbil went with the basic principle that a Ziyaadah (extra added wording) that contradicts what others who were more reliable or more numerous in their number reported is Shaathth, and thus unaccepted.
PS: I need correction if i am wrong.
-In the Maliki school you spin the finger clockwise. To do this you have your hand standing so only the pinky finger touches your thigh.
-In the Hanafi school you raise it at "la illaha" and take it down again at "illAllah."
-In the Shafi'i school you raise it at the time of the Shahada and keep it raised like that until tasleem. It is concidered makrooh do move the finger.
-I think Hanabila move their fingers, but I'm not sure what kind of movement is the relied upon position by the Sunni Hanabila.
junaid hasan
Banned
Asaalamu Alaykum Warahmatullahi Wabarakatuhu
In al-Nasaa’i (1270) and Abu Dawood (989) 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 in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
I had a question regarding this, may be any moderator can help me.
this very Hadith has not been listed In "Daeef Ahadith of Abu Dawud's Sunan", by his followers; which means to the user of this list that this Hadith is acceptable to them, and is either of the rank of SAHIH or HASAN to the user of this list!
Explaining the Hadith, al-Bayhaqi (Rahimahullah) says, "The implication of 'he would move it' is that he would point with it, not that he would continue to move it."
Asaalamu Alaykum Warahmatullahi Wabarakatuhu
In al-Nasaa’i (1270) and Abu Dawood (989) 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 in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
Since this hadith was classed as (da'eef)weak, this means he did move it because the below hadith was classed as (saheeh)strong.
the narration of Ibn az-Zubair (Allah be pleased with him), who reported, "The Prophet (Peace be upon him) would point with his finger while supplicating, and he would not move it." This is related by Abu Dawud with a Sahih chain. An-Nawawi also mentioned it
(NB - Both Imams al-Bayhaqi and Nawawi were great Shafi'i scholars of Hadith who followed this Hadith of Ibn al-Zubair, besides so many other scholars of Hadith).
But if anybody want to classified this narrator as daeef as by sheikhul hadith albani , then choice is yours.
asalamualaikum warahmutullah. Brother junaid has given a very good answer. the comments made by brother osman and azhar may seem right as mashallah theyre quotin scholars and hadeeth, but with all due respect they arent scholars themselves. interpretation of hadeeth are numerous. i believe that bukhari has around 14 commentaries. i would request those who want to knw about these type of questions, which in arabic is termed as 'fiqh', should relate their matters to a scholar. Sheikh albani might have one view, another scholar might have another view of which both are authenticitated. this topic is very broad and i dnt want to get to deep into it. but on TTI, i believe no one has got the permission from a scholar(which all scholars do) to teach these matters and its a must to get permission which in the language of arabic is called a sanad. all the points made by my dear brothers azhar and osman , have got answers to them. whether youre a maliki, shafi, hanbali or a hanafi you are all the road of the sunnah. every single one of their practices are in the light of the sunnah. so plz dont feel unconfortable to practice what youre practicin at the moment. May allah guide us all to the path of the sunnah.
Shaikh Abu Yousuf Riyaadul Haq has explained this issue in his book, 'The salah of a believer in the quran and sunnah with great detail. (173-183) he mentions;
The practice of the beloved Prophet (peace and blessings be upon him) was to point with the finger and not to move it. This is evident from the following hadeeth;
Sayyiduna Abdullah Ibn al Zubair (may Allh be pleased with Him) narrates that the beloved Prophet (peace and blessings be upon him) would point his finger when he prayed and He (peace and blessings be upon him) would not move it(Abu Dawood 989, Nasai 1270, Abu Awanah 2/226, Baihaqi 2786 and Baghawi 676. Imaam Nawawi has declared it saheeh in his al Majm'u 3/454)
the above is only an explanation for those brothers and sisters that practice the above. so plz feel confortable when practicing.
and allah knows best.
jazakallah
The practice of the beloved Prophet (peace and blessings be upon him) was to point with the finger and not to move it. This is evident from the following hadeeth;
Sayyiduna Abdullah Ibn al Zubair (may Allh be pleased with Him) narrates that the beloved Prophet (peace and blessings be upon him) would point his finger when he prayed and He (peace and blessings be upon him) would not move it(Abu Dawood 989, Nasai 1270, Abu Awanah 2/226, Baihaqi 2786 and Baghawi 676. Imaam Nawawi has declared it saheeh in his al Majm'u 3/454)
the above is only an explanation for those brothers and sisters that practice the above. so plz feel confortable when practicing.
and allah knows best.
jazakallah
Libinette
Umm Zubayr
Subhnallah, seriously, i stopped the way I used to do, because i was convinced by the stuff people have posted.. and now..some are saying..no,no,no go back to how you used to do..
The only thing i'm asking for, is how the Prophet :saw2: used to make tashahud, not the hanafi, sufi, wahabi..or whoever..
Can someone do that?
The only thing i'm asking for, is how the Prophet :saw2: used to make tashahud, not the hanafi, sufi, wahabi..or whoever..
Can someone do that?
my dear friend, whichever school of thought you were following, stick to it inshallah. like i mentioned previously, all four schools of thought are correct. i can giv a long explanation, but want to keep it simple inshallah. all four follow the sunnah. so make it easy for yourself and carry on wat u were doin before inshallah. have ful confidence in your heart that you are following the sunnah. plz dont let shaitaan decieve you.
and allah knows best.
jazakallah
and allah knows best.
jazakallah
ShahnazZ
Striving2BeAStranger
So does this mean that one always has to raise their hands during any takbeer during salat? Because the only time I raise my hands is during the first takbeer when beginning. However, I've seen many people do it whenever a takbeer is mentioned so does this mean that we should do it like that?
my dear sister, the action you are refferin to is called 'rafieh dain'(RD in short) in arabic. now for this action, there is a difference of opinion whether to do it or not. below i have outlined the rulings from the four schools of thought.
1. if you follow the hanafi school of thought, RD isnt needed.
2. if you relate to the shaf'i school of thought, RD must be done.
3. if you practice upon the teachings as interpreted by the maliki school of thought, RD is required(not 100%, but will confirm in due course inshallah).
4.finally the hanbali school of thought, again RD must be be done.
All the above narrations are in the light of the sunnah. Its just the four jurists have interpreted the hadeeth in different ways. I must say, it dosent mean that as only the hanafi school dont carry out RD, we must practice RD. All four interpretations are fully referenced. So whichever one of the four schools of thought you relate to in all matters of fiqh(jurisprudence), you are followin the sunnah.
And allah knows best.
jazakallah
1. if you follow the hanafi school of thought, RD isnt needed.
2. if you relate to the shaf'i school of thought, RD must be done.
3. if you practice upon the teachings as interpreted by the maliki school of thought, RD is required(not 100%, but will confirm in due course inshallah).
4.finally the hanbali school of thought, again RD must be be done.
All the above narrations are in the light of the sunnah. Its just the four jurists have interpreted the hadeeth in different ways. I must say, it dosent mean that as only the hanafi school dont carry out RD, we must practice RD. All four interpretations are fully referenced. So whichever one of the four schools of thought you relate to in all matters of fiqh(jurisprudence), you are followin the sunnah.
And allah knows best.
jazakallah
asalamualaikum. My bad, the maliki school of thought dont practice RD. I just found out that, the difference is only little. Imam abu hanifah and imam malik have interpreted fom the hadeeth that it is more virtuous not to perform RD, whereas on the other hand Imam shafi and Imam ahmed bin hanbal have interpreted the hadeeth to mean that it is more virtuous to perform RD. so in no way is it less virtous to perform either of the two practices.
And Allah knows best.
Jazakallah
And Allah knows best.
Jazakallah
ShahnazZ
Striving2BeAStranger
But isn't that hadith pretty clear as to the fact that the Prophet S.A.W. used to raise his hands in takbeer everytime he said it? How is that really interpreted in other than the obvious way. And although I follow the Hanafi school of thought, Imam Hanafi DID say that if one was to find a hadith contradicting his saying then we should follow THAT hadith as he is one of the followers of THAT hadith then. (As in, if he knew about it, he would follow it.) I guess my usual deduction is that how would such a great scholar miss a hadith like that and one that I found? Then again, he was human....
Hadeeth 1: Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)
Hadeeth 2:Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.”
(Nasaai)
Hadeeth 3:Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)
The shaf'i and also the hanbali school of thought have their references, so those following either of these madhabs are also on the path of the sunnah. Therefore, the prophet (saw) for a fact prayed sometimes with RD and sometimes he didnt. Like i said previously, the four imams only differ whether it is more virtuous or not to perform RD. Its only a slight variation. Therefore, my sister shahnaz not performin RD is in the sunnah. All actions in all the four schools of thought are backed up in the sunnah. So like i said, have complete satisfaction when refferin to the specific school of thought you refer to.
And allah knows best.
jazakallah
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)
Hadeeth 2:Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.”
(Nasaai)
Hadeeth 3:Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)
The shaf'i and also the hanbali school of thought have their references, so those following either of these madhabs are also on the path of the sunnah. Therefore, the prophet (saw) for a fact prayed sometimes with RD and sometimes he didnt. Like i said previously, the four imams only differ whether it is more virtuous or not to perform RD. Its only a slight variation. Therefore, my sister shahnaz not performin RD is in the sunnah. All actions in all the four schools of thought are backed up in the sunnah. So like i said, have complete satisfaction when refferin to the specific school of thought you refer to.
And allah knows best.
jazakallah