Making Takbir before Ruku?

[lolokopp]

:salam2:

As you might noticed, dear brothers and sisters, I am trying to improve my prayers - to make them correct.

Why do some people make Takbir before they go in Ruku? Is it obligatory to do so? I never do it but if it is fardh I will do it too.

 

[thariq2005]

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

 

[lolokopp]

Hope I did not confuse you

:salam2:

Actually, you did.

With Takbeer I meant raising Hands.

I only do it at the beginning of a Prayer. I say Allahu Akbar, raise my hands to my ears and then I close my hands above my navel.

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.

:salam2:

 

[Vedo]

Brother, I would recommended you a book from Shaihk Albani r.a.

http://www.youtube.com/watch?v=L_xTrig2XEE&feature=player_embedded

And books are:

http://www.islamawareness.net/Salah/sifatus_salah_abridged.pdf

http://islam.worldofislam.info/index.php?option=com_content&task=view&id=160&Itemid=48

You have tutorial on this page to:

However, you raise your hands 4 times:

1. When you saying openning takbir
2. When you are going to ruku
3. When you are saying SemiAllahu Limen Hamideh
4. When you getting up from first sitting on 3. rakat



Watch video:

http://www.youtube.com/watch?v=syE-bhpoFCc


http://www.youtube.com/watch?v=r_8ZrRW-zec


http://www.youtube.com/watch?v=OxBi6HBAzdw

 

[thariq2005]

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?

Wa `alaykkum salaam wa rahmatullaah

Yes you are correct, you have understood it right, alhamdulillaah. With regards to raising hands after coming back from sujood etc, then there are some proofs used by our beloved scholars, but the authenticity of the narrations are weak. And Allaah knows best

Why are there so much differences? It confuses me so much.

With regards to this, then here is a summary from IslamQA...

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.

And what should our attitude be towards the differences, then here is the answer from IslamQA again..

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.

I hope I have made myself clear this time, in shaa' Allaah

Wa salaamu `alaykkum

P.S If you are wondering what IslamQA is, then it is a website where the shaykh gives answers to questions and its the best around (walhamdulillaah) and based on the authentic sources... www.islamqa.com

 

[thariq2005]

Just to help you further, here is a video series on how to pray (it has 5 parts to it), and personally I think it is the best one out there...

[yt]19Vk3SO8rXc[/yt]
[yt]zUzemNUxR8Q[/yt]
[yt]lQFpamcbt8c[/yt]
[yt]1P6AzE0yZa8[/yt]
[yt]muNGK1ostew[/yt]

I strongly recommend you to watch all of them in shaa' Allaah

 

[Vedo]

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?

 

[Vedo]

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.

 

[thariq2005]

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

 

[Vedo]

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 ?

 

[thariq2005]

What brother ?

To make takbir while sitting or while getting up, or when we get up ?

To make it after one has stood up as it has been authentically reported on Ibn `Umar, Abu Hurayrah etc, and this is the most correct opinion and Allaah knows best

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”.

Hope everything has cleared up for you

Wa salaamu `alaykkum

 

[Vedo]

When I say takbir I mean Allahu Akbar, not raising hands.

It is cleared that we raise hands when we stand on 3. rakat, not while we sitting, but my question was, do we SAY takbir while sitting, and than gett up and raise hands, or when we gett up we say takbir and raise hands.

Maybe you answer me first time, but i wonna be shure.

:salam2:

 

[lolokopp]

:salam2:

@ Vedo: As far as I understood you stand up from tashahud while saying Allahu Akbar and when you fully stand you raise hands.

 

[DanyalSAC]

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.

 

[Vedo]

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.

How I understand (if you raising your hands to level of sholers) approximately your biggest finger should be above you sholder about 3 cm But when you raise to level of ears your fingers should be about 1 cm below ears.

:salam2:

@ Vedo: As far as I understood you stand up from tashahud while saying Allahu Akbar and when you fully stand you raise hands.

Yes, but I read on book of prayer of Sheihk Albani r.a. that is sunnah to say Allahu Akbar, and than stand up and raise hands to level of sholders or bottom of ears. But I saw some other things and wanted to see what is prioret opinnion.

 

[Vedo]

Here, I found it on 3:45

http://www.youtube.com/watch?v=tpAfkZaUYWY&feature=channel

Maybe I understand wrong, you have to say takbir when you rise up

 

[thariq2005]

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.

BarakAllaahu feek for pointing that out, I copied and pasted it from my notes, and I type up my notes pretty quick in lesson. Yup, its meant to be parallel. In fact our teacher mentioned that it is a bid`ah to touch the ears and things of those sort lol. JazakAllaah khairaa

As for 3 cm, 1 cm, 25 cm or whatever, then there is no such distance specified in the sunnah, all we know is that it was parallel to the ears or shoulder, and it was not too far away. And Allaah knows best


EDIT: Oh No's I understand your question now. Lol sorry my bad...

The sunnah is for the takbeer to be in conjunction with the movement, such that one begins the takbeer with the beginning of the movement. The daleel (evidence) for this is the hadith of Abu Hurairah in which was said:

Abu Huraira used to say takbeer in all the prayers, compulsory and optional, ... He used to say takbeer when standing for prayer and when bowing; then he would say, "Sami'allahu li-man hamida," and before prostrating he would say "Rabbana walaka-l-hamd." Then he would say takbeer when prostrating and when raising his head from the prostration, then another takbeer when prostrating (for the second time), and when raising his head from the prostration. He also would say the takbeer when standing from the second raka'a. He used to do the same in every raka'a until he completed the prayer. On completion of the prayer, he would say, "By Him in Whose Hands my soul is! No doubt my prayer is closer to that of Allah's messenger than yours, and this was his prayer until he left this world." (al-Bukhari)

The scholars have have understood from the Arabic word "heena" used in the hadeeth (translated here as "when") that the beginning of the takbeer should be in conjunction with the beginning of the movement.

Note that some scholars have recommended that the saying of takbeer should extend throughout the movement, from when it starts until it ends; however, there is no daleel (evidence) for this.

 

[Vedo]

http://www.youtube.com/watch?v=eXube82KSGs&feature=channel

 

[Vedo]

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[Vedo]

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