The fingers during the at-Tashahhud

The fingers during the at-Tashahhud

 

Narrated Ibn ‘Umar:

 

When Allah’s Messenger ﷺ sat for At-Tashahhud, he place his left hand on his left knee, and his right hand on his right knee, folded its fingers• and pointed with right index finger.’ [Reported by Muslim]

 

• It should be done in such a manner that one should keep thumb clung to the bottom of his forefinger while keeping the rest of the three fingers closed. Then be should raise his forefinger and lower it while reciting la ilaha ill-Allah. Some scholars hold that one should point with the forefinger -without moving it- during the At-Tashahhud.

 

Still others hold that the forefinger should be in motion from the beginning of At-Tashahhud until the end of the prayer [or until standing for the next Rak’ah, if it is not the final sitting].

 

[Bulugh al-Maram 246]

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Remain seated after obligatory prayers

Remain seated after obligatory prayers

Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله mentioned:

The sitting after the taslīm in the prescribed prayers is from the most important times, in which the mercy of Allāh descends (upon his slaves).

Do not hastily get up, rather seek forgiveness from Allāh, glorify Him, praise Him, and magnify Him.

Ibn Baṭṭal (رحمه الله) said:

Whoever has many sins and desires that Allāh remove these sins from him without burdening himself, then let him seize this opportunity and remain seated in his place after the prayer, so that he may take advantage of the supplications from the Angels and their asking forgiveness for him.

Source: Sharḥ Ibn Baṭṭal, vol. 3, pg. 114 Translated by: Munīb al-Sumālī

Minimum distance of travel at which it is permissible not to fast and to shorten prayers.

Minimum distance of travel at which it is permissible not to fast and to shorten prayers.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (12/267), explaining what is meant by traveling:

• The view of the majority of scholars is that this is equivalent to approximately eighty kilometers for one who travels by car, plane or ship.
• This distance is what is called traveling according to the custom of the Muslims.
• So if a person travels by camel, car, plane or ship, for this distance or more, he is regarded as a traveler.

The Standing Committee was asked (8/90) about the distance at which a traveler may shorten his prayers, and can a taxi-driver who covers more than three hundred kilometers shorten his prayer?

They replied:

• The distance at which a traveler may shorten his prayers is approximately 80 km, according to the view of the majority of scholars.
• It is permissible for a taxi driver or anyone else to shorten his prayers, if he is going to cover the distance mentioned at the beginning of the question, or more.

Some scholars are of the view that traveling is not to be defined by a specific distance, rather it should be defined according to custom: whatever people customarily regard as traveling is the traveling to which the shar’i rulings apply, such as joining and shortening prayers, and not fasting.

Shaykh al-Islam said in al-Fataawa (24/106): 

The evidence supports those who regard shortening prayers and not fasting as being applicable to all types of travel and do not single out one kind of traveling to the exclusion of another. This view is the correct one.

Shaykh Ibn ‘Uthayemeen was asked in Fataawa Arkaan al-Islam (p. 381) about the distance at which a traveler may shorten his prayers and whether it is permissible to join prayers without shortening them.

He replied:

The distance at which a traveler may shorten his prayers was defined by some of the scholars as being approximately eighty-three kilometers, and some defined it as being what is customarily regarded as traveling, even if the distance is not 80 km, and that what the people say is not traveling should not be regarded as such, even if it is as far as one hundred kilometers.

The latter view is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), because Allaah did not state a specific distance for it to be permissible to shorten prayers, and neither did the Prophet (Sallallahu alaihi wa sallam).

Anas ibn Maalik (may Allaah be pleased with him) said:

If the Messenger of Allaah (Sallallahu alaihi wa sallam) set out for a journey of three miles or three farsakhs, he would pray two rak’ahs. Narrated by Muslim, 691.

The view of Shaykh al-Islam Ibn Taymiyah is closer to what is correct.

Islamqa.info

Pray the two rak‘ahs on the wedding night ?

Pray the two rak‘ahs on the wedding night ?

Shaykh Ibn Baaz was asked: 

They say that there is a prayer for getting married and they call it Sunnah or Sunnat al-zawaaj (the Sunnah of marriage), and it is before consummation.

And they say: Pray two rak‘ahs, and after that comes the consummation. Please advise us, thank you.

He replied:

It is narrated in some reports from some of the Sahaabah that one should pray two rak‘ahs before consummating the marriage, but there is no reliable report concerning that in terms of soundness.

But :

• If you pray two rak‘ahs as some of the early generation did, there is nothing wrong with it; and
• If you do not do that, there is nothing wrong with it.

The matter is broad in scope, but I do not know of any reliable, saheeh Sunnah concerning the matter.

End quote.

http://www.binbaz.org.sa/mat/15590

Making du’aa’ after the obligatory prayers is bid’ah

Making du’aa’ after the obligatory prayers is bid’ah

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After fard salat (i.e. after saying salam), some people make Dua while others say only Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa or Shafai.

Can we make dua’a after salat. Can we make dua’a with the imama after salat alltogether.

Praise be to Allaah.  It says in Fatawa al-Lajnah al-Daa’imah: 

Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands, whether that is done by the imam alone or a member of the congregation alone, or it is done by them both together.

Rather that is bid’ah, because it was not narrated that the Prophet (Sallallahu a’alaihi wa sallam) or any of his companions (may Allaah be pleased with them) did that.

With regard to making du’aa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that.

Fataawa al-Lajnah al-Daa’imah, 7/103 

The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is it proven that the Prophet (Sallallahu a’alaihi wa sallam) raised his hands or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or not?

They replied: It is not proven that the Prophet (Sallallahu a’alaihi wa sallam) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them after the salaam of an obligatory prayer is contrary to the Sunnah.

Fataawa al-Lajnah, 7/104 

The Committee also stated that saying du’aa’ out loud after the five daily prayers or regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a reprehensible innovation (bid’ah), because it was not proven that the Prophet (Sallallahu a’alaihi wa sallam) or his companions (may Allaah be pleased with them) did anything like that.

Whoever makes du’aa’ after the obligatory or regular Sunnah prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah.

Fataawa Islamiyyah, 1/319 

And Allaah knows best.

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