Hope I did not confuse you
So, we have to raise our hands in the following 4 situations:
1.) When beginning a Prayer
2.) Before going in Rukoo
3.) When standing up from Rukoo (Sami Ala Huliman Hamida)
4.) When stand up from 1. Tashahud
How about standing up from any sujood? Do we have to raise hands then?
Is there any source that we can rely on?
Why are there so much differences? It confuses me so much.
At the time of the Revelation, the Muslims learned the rulings of Islam from the Prophet (peace and blessings of Allaah be upon him) through the verses of the Holy Qur’aan and the ahaadeeth of his Sunnah. Hence there were no differences of opinion among them except with regard to some minor issues. If that happened, the Prophet (peace and blessings of Allaah be upon him) would explain to them what was correct.
When the Prophet (peace and blessings of Allaah be upon him) died and the Sahaabah spread out to various regions to teach the people Islam, there appeared some differences with regard to some matters of fiqh which arose at different times and in different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars:
1- The evidence had not reached the one who held a different opinion, and he made a mistake in forming his opinion.
2- The hadeeth had reached the scholar, but he did not regard the transmitter as trustworthy, and he thought that it went against something that was stronger, so he followed that which he thought was stronger than it.
3- The hadeeth had reached him but he forgot it.
4- The hadeeth had reached him but he understood it in a way other than the intended meaning.
5- The hadeeth reached him but it was abrogated, and he did not know the abrogating text.
6- He thought that it contradicted something that was stronger than it, whether that was a text or scholarly consensus (ijmaa’)
7- The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments.
1 – If the Muslim is one who has studied shar’i knowledge and learned its basic principles and minor issues, and he can distinguish right from wrong with regard to scholarly views, then he has to follow that which he thinks is correct and ignore that which he thinks is wrong.
2 – If he is one of the rank and file, or has not studied shar’i knowledge, and thus cannot distinguish between right and wrong with regard to scholarly views, then he must follow the fatwa of a scholar whose knowledge he trusts and who he believes to be trustworthy and religiously committed, whether he is from his own country or another country, and differences between scholars will not matter after that. He does not have to change what he is doing because he hears another scholar issuing a fatwa that differs from the one he is following, unless he realizes that what he learned later on is the correct view, on the basis of his confidence in the religious commitment and knowledge of the second Shaykh.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
The one who has knowledge of evidence is required to follow the evidence, even if it goes against some of the imams, if it does not go against the consensus of the ummah.
The one who does not have any knowledge should ask the scholars, because Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. He should ask one who he thinks has more knowledge and is more religiously committed, but that does not mean that doing so obligatory, because the one who is better may make a mistake with regard to a particular issue, and the one who is regarded as less knowledgeable may be right with regard to it. But priority should be given to following the one who is more knowledgeable and more religiously committed.
When there is an issue of ikhtilaaf or a difference of an opinion on a matter,I hear alot of people say things like,well, it's a difference of opinion so I am going to do what is easiest for me to do. Is this the correct understanding to get, if not how should one go about choosing an opinion to follow?
Praise be to Allaah.
It is not right for a Muslim to choose the easiest opinion, because in this way he will get out of the obligations of sharee’ah, or most of them, because in most matters – apart from the basic principles of Islam – there are differences of opinion. In the past, they used to say that the one who follows the rukhsah (dispensation, easy option) has become a heretic. It is obligatory to choose the scholarly opinion which is most correct according to the daleel (evidence), if one is qualified to examine and weigh up the matter. If a person is not qualified, then he has to follow the scholar who he thinks is most trustworthy in terms of knowledge, commitment to Islam and taqwa.
We make takbir during prostration or going on ruku.
But I am not cleared is it sunnah (when we stand up for 3. or 4. rakat) to say takbir on sujud or when we get up?
edit: when we stand up for 3. rakat.
Yup it is sunnah... In shaa' Allaah the videos will clear up your doubts
Wa salaamu `alaykkum
What brother ?
To make takbir while sitting or while getting up, or when we get up ?
It was narrated from Naafi’ that when Ibn ‘Umar began to pray he would say takbeer and raise his hands, and when he bowed he would raise his hands, and when he said ‘Sami’a Allaahu liman hamidah (Allaah hears the one who praises him)’ he would raise his hands, and when he stood up after two rak’ahs he would raise his hands.
And Ibn ‘Umar attributed that to the Prophet (peace and blessings of Allaah be upon him).
This was narrated by al-Bukhaari, who included it in a chapter entitled: “Chapter on raising the hands when standing up after two rak’ahs”.
Wa `alaykkum salaam wa rahmatullaah
If you mean saying "Allaahu 'akbar" by takbeer, then I explained this in your other thread (about rabbigh firlee), and this is what 'Takbeer' means. But if you mean raising your hands by Takbeer, then it is sunnah and it is preferred for a person to do so, but not waajib.
There are two ways of raising hands, 1) Raising hands till the shoulders 2) Raising hands till the earlobes. And both of these is from the madhab of the sahaabah
There are four positions where it is preferred to raise the hands... 1) First takbeer 2) The takbeer before going to Rukoo` 3) When saying Sami` Allaahu liman hamidah 4) When standing up from the first tashahhud (this applies to a prayer which has two tashahhud) [Tashahhud is when one sits for Attahiyatu lillaahi wa salawaat....]
So there is four places where a person raises his hand.
The evidences the ahnaaf (the hanafis) bring for NOT raising the hands, are all weak. It was weakened by Shafi`ee, bukhaari, al U`aynaa: all weakened the ziyaadah (addition) "and he did not raise it thereafter"
Also there is nothing authentic about raising before going sujood, either because they are weak or shaadh.
Hope I did not confuse you
Wa salaamu `alaykkum
That line should be "raising hands to the level of the ears". Touching the earlobes is a well-documented error in salaat...there is no sunnah backing this act.
But the Prophet salallahu alayhi wa salaam raised his hands to the level of his shoulders OR the level of his ears...but did not touch his earlobes. And Allah knows best.
:salam2:
@ Vedo: As far as I understood you stand up from tashahud while saying Allahu Akbar and when you fully stand you raise hands.
That line should be "raising hands to the level of the ears". Touching the earlobes is a well-documented error in salaat...there is no sunnah backing this act.
But the Prophet salallahu alayhi wa salaam raised his hands to the level of his shoulders OR the level of his ears...but did not touch his earlobes. And Allah knows best.