Moving the finger during Tashahhud

I've seen people move their finger up and down during tashahud. Is this Sunna?.
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

“Atta-hiyyatu lillahi was-salawatu wat-tayyibatu as-salamu’alaika ayyuh-an-Nabbiyu wa rahmat-ullahi wa barakatuhu, As-salamu ‘alai-na wa ‘ala’Ibadullahi-is-Salihin.
Ash-hadu an-la-Ilaha ill-Allah Wa ash hadu anna Muhammadan ‘abduhu wa Rasuluh.”

“Our salutations, our prayers and all pure things are for Allah. Salutation to you O Prophet and Mercy and Blessing of Allah. Peace be on us and on all pious servants of Allah. I testify that there is no god save Allah and I bear witness that Muhammad is the servant and messenger of Allah”.

How to be a Good Wife?

HERE ARE THE TIPS ON 'HOW TO BE A SUCCESSFUL WIFE'
1. USE YOUR 'FITNAH' (BEAUTY AND OVERTURES OF ALLUREMENT) TO WIN THE HEART OF YOUR HUSBAND.
All women have the ornaments that Allah blessed them with. Use the beauty Allah - Azza wa Jal - has bestowed you with to win the heart of your husband.
2. WHEN YOUR HUSBAND COMES HOME, GREET HIM WITH A WONDERFUL GREETING.
Imagine your husband coming home to a clean house, an exquisitely dressed wife, a dinner prepared with care, children clean and sweet smelling, a clean bedroom - what would this do to his love for you? Now imagine what the opposite does to him.
3. REVIEW THE CHARACTERISTICS OF THE HOOR AL-AYN AND TRY TO IMITATE THEM
The Qur'an and Sunnah describe the women in Jannah with certain characteristics. Such as the silk they wear, their large dark eyes, their singing to their husband, etc. Try it, wear silk for your husband, put Kohl in your eyes to 'enlarge' them, and sing to your husband.
4. ALWAYS WEAR JEWELLERY AND DRESS UP IN THE HOUSE.
From the early years, little girls have adorned themselves with earrings and bracelets and worn pretty dresses - as described in the Qur'an. As a wife, continue to use the jewellery that you have and the pretty dresses for your husband.
5. JOKE AND PLAY GAMES WITH YOUR HUSBAND.
A mans secret: they seek women who are light-hearted and have a sense of humour. As Rasul Allah - sal Allahu alayhi wa sallam - told Jabir to marry someone who would make him laugh and he would make her laugh.
6. THANK YOUR HUSBAND CONSTANTLY FOR THE NICE THINGS HE DOES. THEN THANK HIM AGAIN.
This is one of the most important techniques, as the opposite is a characteristic of the women of hellfire.
7. AN ARGUMENT IS A FIRE IN THE HOUSE. EXTINGUISH IT WITH A SIMPLE 'I'M SORRY' EVEN IF IT IS NOT YOUR FAULT.
When you fight back, you are only adding wood to the fire. Watch how sweetly an argument will end when you just say sincerely, "Look, I'm sorry. Let's be friends."
8. ALWAYS SEEK TO PLEASE YOUR HUSBAND, FOR HE IS YOUR KEY TO JANNAH.
Rasul Allah - sal Allahu alayhi wa sallam - taught us that any women who dies in a state where her husband is pleased with her, shall enter Jannah. So .. please him.
9. LISTEN AND OBEY!
Obeying your husband is Fard! Your husband is the Ameer of the household. Give him that right and respect.
10. MAKE DUA TO ALLAH TO MAKE YOUR MARRIAGE AND RELATIONSHIP SUCCESSFUL.
All good things are from Allah. Never forget to ask Allah ta'ala for the blessing of having a successful marriage that begins in this Dunya and continues on - by the Mercy of Allah ta'ala - into Jannah.

DOES ISLAM PROMOTE VIOLENCE?

Question:
Doesn’t Islam promote violence, bloodshed and brutality since the Qur’an says that Muslims should kill the kuffar where ever they find them?

Answer:
A few selected verses from the Qur’an are often misquoted to perpetuate the myth that Islam promotes violence, and exhorts its followers to kill those outside the pale of Islam.
1. Verse from Surah Taubah
The following verse from Surah Taubah is very often quoted by critics of Islam, to show that Islam promotes violence, bloodshed and brutality:
"Kill the mushriqeen (pagans, polytheists, kuffar) where ever you find them."
[Al-Qur’an 9:5]
2. Context of verse is during battlefield
Critics of Islam actually quote this verse out of context. In order to understand the context, we need to read from verse 1 of this surah. It says that there was a peace treaty between the Muslims and the Mushriqs (pagans) of Makkah. This treaty was violated by the Mushriqs of Makkah. A period of four months was given to the Mushriqs of Makkah to make amends. Otherwise war would be declared against them. Verse 5 of Surah Taubah says:
"But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is oft-forgiving, Most merciful."
[Al-Qur’an 9:5]
This verse is quoted during a battle.
3. Example of war between America and Vietnam
We know that America was once at war with Vietnam. Suppose the President of America or the General of the American Army told the American soldiers during the war: "Wherever you find the Vietnamese, kill them". Today if I say that the American President said, "Wherever you find Vietnamese, kill them" without giving the context, I will make him sound like a butcher. But if I quote him in context, that he said it during a war, it will sound very logical, as he was trying to boost the morale of the American soldiers during the war.
4. Verse 9:5 quoted to boost morale of Muslims during battle
Similarly in Surah Taubah chapter 9 verse 5 the Qur’an says, "Kill the Mushriqs where ever you find them", during a battle to boost the morale of the Muslim soldiers. What the Qur’an is telling Muslim soldiers is, don’t be afraid during battle; wherever you find the enemies kill them.
5. Shourie jumps from verse 5 to verse 7
Arun Shourie is one of the staunchest critics of Islam in India. He quotes the same verse, Surah Taubah chapter 9 verse 5 in his book ‘The World of Fatwahs’, on page 572. After quoting verse 5 he jumps to verse 7 of Surah Taubah. Any sensible person will realise that he has skipped verse 6.
6. Surah Taubah chapter 9 verse 6 gives the answer
Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islam promotes violence, brutality and bloodshed. It says:
"If one amongst the pagans ask thee for asylum,grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure that is because they are men without knowledge."
[Al-Qur’an 9:6]
The Qur’an not only says that a Mushriq seeking asylum during the battle should be granted refuge, but also that he should be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don’t just let them go free, but also escort them to a place of security?
This is exactly what Allah (swt) says in the Glorious Qur’an to promote peace in the world.
Reference: Dr Zakir Naik Most Common Questions Asked by Non Muslims and Muslims who have some knowledge of Islam

Introduction to Tawheed (Monotheism)

The greatest thing that Allah (SWT) has enjoined is Tawheed.

What is Tawheed?

· Literally Tawheed means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb wahhada which itself means to unite, unify or consolidate.
· Tawheed (Islamic Monotheism) means declaring Allah (SWT) to be the only God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger (SAW).
· When the term Tawheed is used in reference to Allah (SWT) (i.e. Tawheedullah), it means the realizing and maintaining of Allah (SWT)’s unity in all of man’s actions which directly or indirectly relate to Him.
· It is the belief that Allah (SWT) is:
One, without partner in His dominion and actions (Ruboobeeyah)
One without rival in His divinity and worship (Ulooheeyah/’Ebaadah)
One without similitude in His essence and attributes (Asma wa Sifaat)
The omission of any of the above mentioned aspects of Tawheed is referred to as "Shirk (lit. sharing); the association of partners with Allah (SWT), which, in Islamic terms, is in fact idolatry.
There are three aspects of Tawheed:
1. Tawheed-ar-Ruboobeeyah
2. Tawheed-al-Ulooheeyah/’Ebaadah
3. Tawheed-al-Asma-Sifaat

What is Tawheed-ar-Ruboobeeyah?

In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord).
· Belief in the Oneness of the Lordship of Allah (SWT)
· Belief in Maintaining the Unity of Lordship
· To believe that there is only one Lord for all the universe, its Creator, Organizer, Planner, Sustainer, and the Giver of security, etc., and that is Allah (SWT)
· It is declaring Allah (SWT) to be One and Unique in His work, like creation, sustenance, bringing to life and causing death, etc.
The basis for the Ruboobeeyah concept can be found in many Qu’ranic verses.
For example, Allah (SWT) says:
"Allah created all things and He is the agent on which all things depend."(Az-Zumar 39:62)
"And Allah created you all and whatever you do."(As-Safat 37:96)
"It was not you who threw, when you threw, but it was Allah who threw." (Al-Anfaal 8:17)
"And no calamity strikes except by Allah’s permission."(At-Taghabun 64:11)

What is Tawheed-al-Ulooheeyah/’Ebaadah?

This is the most important aspect of Tawheed.
· Belief in the Oneness of the Worship of Allah (SWT)
· Belief in Maintaining the Unity of Worship
· Total Obedience
· To believe that none has the right to be worshipped [i.e. praying, invoking, asking for help (from the unseen), swearing, slaughtering sacrifices, giving charity, fasting, pilgrimage, etc.], but Allah (SWT).
· It is declaring Allah (SWT) as the Only God to whom all acts of worship must be dedicated, such as Salat (prayers), Zakat, Saum (fasting), supplications, vowing, etc.
· It includes emotions like love, trust, and fear all of which have degrees which should only be directed to Allah (SWT).
In the Qu’ran, Allah (SWT) tells the Prophet (SAW) to say to the pagans:
"Say: ‘Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man?’ They will all say: ‘Allah’." (Yunus 10:31)
"If you asked them who created them, they would surely say, ‘Allah’." (Az-Zukhruf 43:87)
"If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say, ‘Allah’." (Al’Ankabut 29:63)
The Prophet Muhammad (SAW) confirmed the concept of unity of worship saying:
"If you ask in prayer ask only Allah, and if you seek help, seek it only from Allah." (Reported by Ibn ‘Abbaas and collected by at-Tirmidhee)

What is Tawheed-al-Asma was-Sifaat?

· It is belief in the Oneness of the Names and the Qualifications of Allah (SWT)
· It is an affirmation of all the Divine Names and Attributes of Allah (SWT) in a manner that suits His Majesty, as mentioned in the Qu’ran and the Sunnah.
· It is belief in five aspects of Tawheed-al-Asma was-Sifaat:
1. Allah (SWT) must be referred to according to how He (SWT) and His Prophet (SAW) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings.
Allah (SWT) in the Qu’ran says:
"That He may punish the hypocrites, men and women, and the pagans men and women, who have an evil opinion of Allah. A circle of evil is around them; Allah is angry with them, curses them and has prepared for them an evil end." (Al-Fat-h 48:6)
Anger is one of Allah (SWT)’s attributes. It is incorrect to say that His anger must mean His punishment, since anger is a sign of weakness in man and, as such, not befitting of Allah (SWT). What Allah (SWT) has stated should be accepted with the qualification that His anger is not like human anger, based on Allah (SWT)’s statement:
"There is nothing like him" (Ash-Shura 42:11)
2. Referring to Allah (SWT) as He has referred to Himself without giving Him any new names or attributes.
Allah (SWT) may not be given the name al-Ghaadib (the Angry one), inspite of the fact that He has said that He gets angry, because neither Allah (SWT) nor His Messenger (SAW) has used this name.
3. Allah (SWT) is referred to without giving Him the attributes of His creation.
It is claimed in the Bible and Torah that Allah (SWT) spent the first six days creating the universe then slept on the seventh:
"And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done." (Holy Bible, Genesis 2:2)
Such a claim assigns to Allah (SWT) the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate. In contrast Allah (SWT) says:
"No tiredness overcomes Him nor sleep…" (Al-Baqarah 2:255)
4. Man may not be given the attributes of Allah (SWT).
Most Shi’ite sects haven given their Imams divine attributes of absolute infallibility, knowledge of the past, the future and the unseen, the ability to change destiny and control over the atoms of creation. In doing so they set up rivals who share Allah (SWT)’s unique attributes and who, in fact, become gods besides Allah (SWT).
5. Allah (SWT)’s names in the definite form cannot be given to His creation unless preceded by the prefix ‘Abd meaning "slave of" or "servant of."
Many of the Divine names in their indefinite form like Ra’oof and Raheem are allowable names for men because Allah (SWT) has used some of them in their indefinite forms to refer to the Prophet (SAW):
"A messenger has come to you from among yourselves to whom anything which burdens you is grievous. He is full of concern for you and is full of pity (Ra’oof) and full of mercy (Raheem)." (At-Tawbah 9:128)
Names like ar-Ra’oof (the One Most Full of Pity) and ar’Raheem (the Most Merciful) can only be used to refer to men if they are preceded by ‘Abd as in ‘Abdur’Ra’oof or ‘Abdur -Raheem, since in the definite form they represent a level of perfection which only belongs to Allah (SWT).
· This is the faith of all true believers and was the Faith of all the Prophets of Allah from Noah, Abraham, Moses and Jesus till the last of the Prophets, Muhammad (SAW). It is not like as some people think that Allah (SWT) is present everywhere, here, there, and even inside the breasts of men.
· Those who have not fulfilled the requirements of Tawheed are such as they have not worshipped Allah (SWT), and in this sense is the meaning of the verse:
"Nor will you worship that which I worship" (AL-Karirun 109:3)

Allah (SWT) Talks About Tawheed in the Following Ayats

"There is nothing like unto Him, and He is the All-Hearer, the All-Seer." (Ash-Shura 42:11)
"When My servants ask you [O Muhammad (SAW)] about Me (tell them), ‘Verily I am close (to them), I listen to the prayer of every one who calls on Me. So let them respond to Me and believe in Me in order that they may be guided aright." (Al-Baqarah 2:186)
"Do not worship besides Allah that which can not help or harm you." (Al-Anbiya 21:66)
"If Allah allows harm to befall you none can remove it except Him." (Al-An’am 6:17)
"Put your trust in Allah if you are truly believers." (Al-Ma’idah 5:23)