Adeelsaleem
Chief Minister (5k+ posts)
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Namaz ke tareeqay per itna ikhtalaf - The real tragedy of Muslim Ummah - A solution
- Thread starter Adeelsaleem
- Start date
such bolo
Chief Minister (5k+ posts)
اختلاف قرآن و حدیث کو نا ماننے سے پیدا ہوتا ہے
اپنے اپنے امام بنانے اور ان اماموں کو غلطی سے مبرا ماننے سے اختلاف ہوتا ہے
اللہ کے رسولﷺ کو دلیل مان لیا جائے اختلاف ختم
قرآن کا بهی یہی پیغام ہے
ه ( فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر )ه
اپنے اپنے امام بنانے اور ان اماموں کو غلطی سے مبرا ماننے سے اختلاف ہوتا ہے
اللہ کے رسولﷺ کو دلیل مان لیا جائے اختلاف ختم
قرآن کا بهی یہی پیغام ہے
ه ( فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر )ه
such bolo
Chief Minister (5k+ posts)
اختلاف قرآن و حدیث کو نا ماننے سے پیدا ہوتا ہے
اپنے اپنے امام بنانے اور ان اماموں کو غلطی سے مبرا ماننے سے اختلاف ہوتا ہے
اللہ کے رسولﷺ کو دلیل مان لیا جائے اختلاف ختم
قرآن کا بهی یہی پیغام ہے
ه( فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر )ه
پس اگر کسی معاملے (کے صحیح یا غلط ہونے کے بارے ) میں تم میں اختلاف ہوجائے ، تو (آخری فیصلے کے لئے) اسے اللہ اور رسول کی طرف لوٹا دو، اگر اللہ اور یومِ آخرت پر ایمان رکھتے ہو، یہی (رَوِش) بہتر ہے اور اس کا انجام سب سے اچھا ہے
ه(النساء:59)‘‘۔
اپنے اپنے امام بنانے اور ان اماموں کو غلطی سے مبرا ماننے سے اختلاف ہوتا ہے
اللہ کے رسولﷺ کو دلیل مان لیا جائے اختلاف ختم
قرآن کا بهی یہی پیغام ہے
ه( فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر )ه
پس اگر کسی معاملے (کے صحیح یا غلط ہونے کے بارے ) میں تم میں اختلاف ہوجائے ، تو (آخری فیصلے کے لئے) اسے اللہ اور رسول کی طرف لوٹا دو، اگر اللہ اور یومِ آخرت پر ایمان رکھتے ہو، یہی (رَوِش) بہتر ہے اور اس کا انجام سب سے اچھا ہے
ه(النساء:59)‘‘۔
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Pakistani1947
Chief Minister (5k+ posts)
Narrated Malik: We came to the Prophet and stayed with him for twenty days and nights. We were all young and of about the same age. The Prophet was very kind and merciful. When he realized our longing for our families, he asked about our homes and the people there and we told him. Then he asked us to go back to our families and stay with them and teach them (the religion) and to order them to do good things. He also mentioned some other things which I have (remembered or) forgotten. The Prophet then added, "Pray as you have seen me praying and when it is the time for the prayer one of you should pronounce the Adhan and the oldest of you should lead the prayer". (Sahih Bukhari; Book #11, Hadith #604)
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Pakistani1947
Chief Minister (5k+ posts)
Nu'man b. Bashir reported: The Messenger of Allah (may peace-be upon him) used to straighten our rows as it lie were straightening an arrow with their help until be saw that we had learnt it from him. One day he came out, stood up (for prayer) and was about to say: Allah is the Greatest, when he saw a man, whose chest was bulging out from the row, so he said: Servants of Allah, you hint straighten your rows or Allah would create dissension amongst you. (Sahih Muslim; Book #004, Hadith #0875)
Pakistani1947
Chief Minister (5k+ posts)
Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer
Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Sahih Bukhari; Book #12, Hadith #702)
(2) Narrated 'Abdullah bin 'Umar: I saw that whenever Allah's Apostle stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbir for bowing and on raising his head from it and used to say, "Sami a-l-lahu Liman hamida". But he did not do that (i.e. raising his hands) in prostrations. (Sahih Bukhari;Book #12, Hadith #703)
Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Sahih Bukhari; Book #12, Hadith #702)
(2) Narrated 'Abdullah bin 'Umar: I saw that whenever Allah's Apostle stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbir for bowing and on raising his head from it and used to say, "Sami a-l-lahu Liman hamida". But he did not do that (i.e. raising his hands) in prostrations. (Sahih Bukhari;Book #12, Hadith #703)
khan_sultan
Banned
Im not using my pc right now but want to ask you few thing ?
if ababy born on time of fajar what azan you will apply in ear either with aslath khair minom or other azan with out that wording ?
Your four imam arabah are not agree with one type of namaz like some have rafa dain some not,one malki put there arm straight other have more contraduction one put there hand together under the naalf and some above some on the chest what is this .
i have seen munazara live in my karachi city between sunni and wahabi najadi molvi about rafa dain as well as about where need to put there arm why you people i mean imam not agreed on one namaz ?
I have alot more Question and want to learn specialy about najadi wahabi mazhab so please dont copy paste try to give logic answer and then follow by scan pages from books, please dont just copy and paste cus i need only short but answer with some logic
then i will ask you more thing after i satisfied because most of sunni brothers are also dont know much about your new religion which was created with the help of british ruler.
im using ipad right now so it is really hard for me to quote you but i know this is the time now to learn about new religion as well i hope you will not panic and stay cool and calm and try to answer me in appropriate manner.
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Pakistani1947
Chief Minister (5k+ posts)
Placing Hands on Chest in Prayer
Placing Hands on Chest in Prayer:
Q. just in case brother: i know you have provided evidences of scholars who critisize the hadith of hands below navel. but i just wanted evidences of scholars and sahabas who preffered the hands on the chest??
A; All-Praise is due to Allah,
At the end of the day the Scholars of Fiqh did not make a big issue when it comes to these matter's...
The placing of the hands is a Sunnat As-Sallah (The recommendable acts of Prayer) which is defined by the Scholars of Fiqh as: If one perfoms this action they are rewarded for it, and if they leave it they are not sinful for it. As opposed to the Fard of Sallah (The Obligatory acts of Prayer) which is defined by the Scholars of Fiqh as: If one perfoms this action they are rewarded for it, and if they leave it they are sinful for it.
Scholars mentioned this issue as followed,
Abu Ee'saa (Imam At-Tirmadhi) said, The performance on that (placing the right on top of the left) at the people of knowledge from the Companions of the Prophet (peace be upon him) to the Taaba'een and those whom came after them, their opinions were that a man places the right on the left in Prayer, and some of their opinions were to place it above the navel and some below the navel and all of this was broad based to them.
(Tirmadhi no: 1055) These narration's have been both confirmed in Albaani's Ahkaam Al-Janaaiz no: 150, authentic men (in the chain narration) the men of Muslim (in his chain narrations)
Ibn Mundhir said, There is no firm reports on the Prophet (peace be upon him) as to where he placed his hands (in Prayer), so verily one may chooses to place it below their navel, and one may choose to place above their navel. end of quote. (Al-Awsat, 3/94)
Sheikh Adul-Rahmaan Ibn Naasir As-Saa'di (May Allah have mercy on his soul) said, And place your right hand on your left, above your navel or below it or on your chest.
(Manhaj As-Saalikin, 77-78)
As for the Hadiths mentioning placing the right on top of the left on the chest are as followed-
Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah (479) also in Al-Buyhaqi, narrated that Waail ibn Hajar (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest.
Ash-Shawkani said, there is nothing in this chapter thats more authentic then the Hadith of Waail ibn Hajar.
Narrated by Tawwos that the Prophet (peace be upon him) would place his right hand on top of his left hand and tightly place them both on his chest. (Narrated by As-Siyouti and Abu Dawoud no: 648 and Albaani grades it as Sahih in his authentication of Abu Dawoud, and Sheikh Ibn Uthaymeen grades it Hasan in his Majmooa'h Al-Fatwawah, 100/13)
Narrated by Quobaysah on the authority of his father, I saw the Prophet (peace be upon him) move from the right to the left and saw him place his hands on his chest.
(Mosnad Imam Ahmad 5/226, and in another narration from Yahya he said, He put the right on top the left placing it above the elbow.
Note: if one tries this action (placing the right hand above the left elbow) they wil find it is only possible to be done by placing it on the chest.
Imam Muslim states in a Chapter of his (not a Hadith)-
Sahih Muslim Book 04. Prayer
Chapter : The placing of the right hand over the left hand after the first Takbir in prayer (Takbir-i-Tahrima) below the chest and above the navel and then placing them opposite the shoulders in prostration.
(The meaning of placing of the right hand over the left hand below the chest and above the navel means on the Chest as it is discibed by most Scholars)
Evidently this issue has even been proven through the Tafsir-
As-Siyouti said in his book Ad-Dar Al-Manthoor, Narrated by Ibn Abi Shaybah in his Mosnaf, Al-Bukhari in his Tarikhihi, Ibn Jarir, Ibn Mundhir, Ibn Abi Haatim, Ad-Daaraqatani in his book of Al-Afraad, Abu Ash-Shaykh, Al-Haakim, Ibn Mardawiyah, and Al-Buyhaqi in his Sunnan on the authority of Ali on his saying to Allah's words, "So pray to your Lord and sacrifice [to Him alone]." (Al-Kawthar 108/2) He siad this means: Putting the right hand on the left forearm and placing both on the chest.
(Al-Albaani said in Sifat Salaat al-Nabi 1/217, Authentic men (in the chain narration) except Waalid Aa'sam Al-Jahdari, I heard E'jaaj Al-Basari say I have never heard of him.)
As to the opinons of the Companions in this matter An-Nawawi said, This was also the opinions of Ali Ibn Abi Talib and Abu Huraira, Aisha and others of the Companions of the Prophet (may Allah be pleased with them) and Saeed bin Jabir,An-Nakhiy, Al-Abu Mujliz and others from the Taabee'n, and Sufian Ath-Thawri and Abu Hanifa and his companions, Ahmad, Ishaq and Ibuthaur This is Dawoud, and the majority of the Scholars.
Al-Bagawi said, And the practice of this at the majority of the Scholars from the Companions and whom came after them. (Both these quotes can be found in (Fatih Al-Garour fi Wada' Al-Yaday 'ala Sadoor)
The evidences relating to this matter is quite clear from the Sunnah and the statements of the Companions and others that placing your hands on your chest is the correct view.
It is also been recommended by the majority of the Four Imams such as As-Shaafi'e, one of the three opinons of Malik and Ahmad, and the only one that went against them was Abu Hanifa who states a weak Hadith on his opinion.
Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69): Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote.
Al-Sindi said in Haashiyat Ibn Maajah: Just as it is Sunnah to clasp the hands and not let them hang by ones sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth It is Sunnah to place one hand over the other beneath the navel when praying, the scholars are agreed that it is daeef (weak). End quote.
Shaykh Ibn Uthaymeen said: Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sad which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waail ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
(Al-Sharh al-Mumti 3/36, 37)
And Allah knows best...
Source
Placing Hands on Chest in Prayer:
Q. just in case brother: i know you have provided evidences of scholars who critisize the hadith of hands below navel. but i just wanted evidences of scholars and sahabas who preffered the hands on the chest??
A; All-Praise is due to Allah,
At the end of the day the Scholars of Fiqh did not make a big issue when it comes to these matter's...
The placing of the hands is a Sunnat As-Sallah (The recommendable acts of Prayer) which is defined by the Scholars of Fiqh as: If one perfoms this action they are rewarded for it, and if they leave it they are not sinful for it. As opposed to the Fard of Sallah (The Obligatory acts of Prayer) which is defined by the Scholars of Fiqh as: If one perfoms this action they are rewarded for it, and if they leave it they are sinful for it.
Scholars mentioned this issue as followed,
Abu Ee'saa (Imam At-Tirmadhi) said, The performance on that (placing the right on top of the left) at the people of knowledge from the Companions of the Prophet (peace be upon him) to the Taaba'een and those whom came after them, their opinions were that a man places the right on the left in Prayer, and some of their opinions were to place it above the navel and some below the navel and all of this was broad based to them.
(Tirmadhi no: 1055) These narration's have been both confirmed in Albaani's Ahkaam Al-Janaaiz no: 150, authentic men (in the chain narration) the men of Muslim (in his chain narrations)
Ibn Mundhir said, There is no firm reports on the Prophet (peace be upon him) as to where he placed his hands (in Prayer), so verily one may chooses to place it below their navel, and one may choose to place above their navel. end of quote. (Al-Awsat, 3/94)
Sheikh Adul-Rahmaan Ibn Naasir As-Saa'di (May Allah have mercy on his soul) said, And place your right hand on your left, above your navel or below it or on your chest.
(Manhaj As-Saalikin, 77-78)
As for the Hadiths mentioning placing the right on top of the left on the chest are as followed-
Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah (479) also in Al-Buyhaqi, narrated that Waail ibn Hajar (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest.
Ash-Shawkani said, there is nothing in this chapter thats more authentic then the Hadith of Waail ibn Hajar.
Narrated by Tawwos that the Prophet (peace be upon him) would place his right hand on top of his left hand and tightly place them both on his chest. (Narrated by As-Siyouti and Abu Dawoud no: 648 and Albaani grades it as Sahih in his authentication of Abu Dawoud, and Sheikh Ibn Uthaymeen grades it Hasan in his Majmooa'h Al-Fatwawah, 100/13)
Narrated by Quobaysah on the authority of his father, I saw the Prophet (peace be upon him) move from the right to the left and saw him place his hands on his chest.
(Mosnad Imam Ahmad 5/226, and in another narration from Yahya he said, He put the right on top the left placing it above the elbow.
Note: if one tries this action (placing the right hand above the left elbow) they wil find it is only possible to be done by placing it on the chest.
Imam Muslim states in a Chapter of his (not a Hadith)-
Sahih Muslim Book 04. Prayer
Chapter : The placing of the right hand over the left hand after the first Takbir in prayer (Takbir-i-Tahrima) below the chest and above the navel and then placing them opposite the shoulders in prostration.
(The meaning of placing of the right hand over the left hand below the chest and above the navel means on the Chest as it is discibed by most Scholars)
Evidently this issue has even been proven through the Tafsir-
As-Siyouti said in his book Ad-Dar Al-Manthoor, Narrated by Ibn Abi Shaybah in his Mosnaf, Al-Bukhari in his Tarikhihi, Ibn Jarir, Ibn Mundhir, Ibn Abi Haatim, Ad-Daaraqatani in his book of Al-Afraad, Abu Ash-Shaykh, Al-Haakim, Ibn Mardawiyah, and Al-Buyhaqi in his Sunnan on the authority of Ali on his saying to Allah's words, "So pray to your Lord and sacrifice [to Him alone]." (Al-Kawthar 108/2) He siad this means: Putting the right hand on the left forearm and placing both on the chest.
(Al-Albaani said in Sifat Salaat al-Nabi 1/217, Authentic men (in the chain narration) except Waalid Aa'sam Al-Jahdari, I heard E'jaaj Al-Basari say I have never heard of him.)
As to the opinons of the Companions in this matter An-Nawawi said, This was also the opinions of Ali Ibn Abi Talib and Abu Huraira, Aisha and others of the Companions of the Prophet (may Allah be pleased with them) and Saeed bin Jabir,An-Nakhiy, Al-Abu Mujliz and others from the Taabee'n, and Sufian Ath-Thawri and Abu Hanifa and his companions, Ahmad, Ishaq and Ibuthaur This is Dawoud, and the majority of the Scholars.
Al-Bagawi said, And the practice of this at the majority of the Scholars from the Companions and whom came after them. (Both these quotes can be found in (Fatih Al-Garour fi Wada' Al-Yaday 'ala Sadoor)
The evidences relating to this matter is quite clear from the Sunnah and the statements of the Companions and others that placing your hands on your chest is the correct view.
It is also been recommended by the majority of the Four Imams such as As-Shaafi'e, one of the three opinons of Malik and Ahmad, and the only one that went against them was Abu Hanifa who states a weak Hadith on his opinion.
Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69): Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote.
Al-Sindi said in Haashiyat Ibn Maajah: Just as it is Sunnah to clasp the hands and not let them hang by ones sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth It is Sunnah to place one hand over the other beneath the navel when praying, the scholars are agreed that it is daeef (weak). End quote.
Shaykh Ibn Uthaymeen said: Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sad which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waail ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
(Al-Sharh al-Mumti 3/36, 37)
And Allah knows best...
Source
Pakistani1947
Chief Minister (5k+ posts)
What to read between Takbir and recitation (during Namaz)?
What to read between Takbir and recitation (during Namaz)?
'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and 'Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it. (Sahih Muslim; Book #004, Hadith #0788)
What to read between Takbir and recitation (during Namaz)?
'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and 'Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it. (Sahih Muslim; Book #004, Hadith #0788)
Pakistani1947
Chief Minister (5k+ posts)
"Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid."
Narrated 'Ubada bin As-Samit: Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Sahih Bukhari; Book #12, Hadith #723)
Narrated 'Ubada bin As-Samit: Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Sahih Bukhari; Book #12, Hadith #723)
Pakistani1947
Chief Minister (5k+ posts)
Prophet Muhammad pbuh used to raise his hands (before bowing (Raku))
Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." (Sahih Bukhari; Book #12, Hadith #706)
Raising the hands before Rukoo and After Rukoo is an Undeniable Sunnah of Rasool Allah pbuh... Read more
Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." (Sahih Bukhari; Book #12, Hadith #706)
Raising the hands before Rukoo and After Rukoo is an Undeniable Sunnah of Rasool Allah pbuh... Read more
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Pakistani1947
Chief Minister (5k+ posts)
Saying "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi"
Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. (Sahih Bukhari; Book #12, Hadith #764)
Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. (Sahih Bukhari; Book #12, Hadith #764)
Pakistani1947
Chief Minister (5k+ posts)
"Be straight in the prostrations and none of you should put his forearms on the ground (in the prostration) like a dog."
Narrated Anas bin Malik: The Prophet said, "Be straight in the prostrations and none of you should put his forearms on the ground (in the prostration) like a dog." (Sahih Bukhari; Book #12, Hadith #785)
Narrated Anas bin Malik: The Prophet said, "Be straight in the prostrations and none of you should put his forearms on the ground (in the prostration) like a dog." (Sahih Bukhari; Book #12, Hadith #785)
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Saying between the two prostrations:
Duaa of the Prophet (blessings and peace of Allah be upon him) between the two prostrations, which is to say, Rabb ighfir li (Lord forgive me), as it was narrated by an-Nasaai (1145) and Ibn Maajah (897) from Hudhayfah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord forgive me).
At-Tirmidhi (284) narrated from Ibn Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: Allaahumma ighfir li warhamni wajburni wahdini warzuqni (O Allaah, forgive me, have mercy on me, console me, guide me, and grant me provision).
Abu Dawood (850) narrated it as follows: Allaahumma ighfir li warhamni wa aafini wahdini warzuqni (O Allaah, forgive me, have mercy on me, grant me well being, guide me and grant me provision).
Ibn Maajah (898) narrated it as follows: Rabb ighfir li warhamni wajburni warzuqni warfani (O Lord, forgive me, have mercy on me, console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said in al-Majmoo (3/414): With regard to the hadeeth of Ibn Abbaas, it was narrated by Abu Dawood, at-Tirmidhi and others with a jayyid isnaad. It was narrated by al-Haakim in al-Mustadrak and he said: Its isnaad is saheeh. He quoted the different versions then he said: To be on the safe side, the best option is to combine all the reports and say all the phrases mentioned, of which there are seven: Allaahumma ighfir li warhamni wa aafini wajburni warfani wahdini warzuqni (O Allaah, forgive me, have mercy on me, grant me well being, console me, raise me in status, guide me and grant me provision). End quote.
With regard to adding to this duaa, what appears to be the case is that it is permissible, but it is preferable to keep to what has been narrated and to offer duaa for ones parents in prostration or before saying the salaam at the end of the prayer. Muslim (479) narrated from Ibn Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: as for prostrating, strive in duaa, for it is deserving of a response (from your Lord).
Source
Duaa of the Prophet (blessings and peace of Allah be upon him) between the two prostrations, which is to say, Rabb ighfir li (Lord forgive me), as it was narrated by an-Nasaai (1145) and Ibn Maajah (897) from Hudhayfah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord forgive me).
At-Tirmidhi (284) narrated from Ibn Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: Allaahumma ighfir li warhamni wajburni wahdini warzuqni (O Allaah, forgive me, have mercy on me, console me, guide me, and grant me provision).
Abu Dawood (850) narrated it as follows: Allaahumma ighfir li warhamni wa aafini wahdini warzuqni (O Allaah, forgive me, have mercy on me, grant me well being, guide me and grant me provision).
Ibn Maajah (898) narrated it as follows: Rabb ighfir li warhamni wajburni warzuqni warfani (O Lord, forgive me, have mercy on me, console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said in al-Majmoo (3/414): With regard to the hadeeth of Ibn Abbaas, it was narrated by Abu Dawood, at-Tirmidhi and others with a jayyid isnaad. It was narrated by al-Haakim in al-Mustadrak and he said: Its isnaad is saheeh. He quoted the different versions then he said: To be on the safe side, the best option is to combine all the reports and say all the phrases mentioned, of which there are seven: Allaahumma ighfir li warhamni wa aafini wajburni warfani wahdini warzuqni (O Allaah, forgive me, have mercy on me, grant me well being, console me, raise me in status, guide me and grant me provision). End quote.
With regard to adding to this duaa, what appears to be the case is that it is permissible, but it is preferable to keep to what has been narrated and to offer duaa for ones parents in prostration or before saying the salaam at the end of the prayer. Muslim (479) narrated from Ibn Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: as for prostrating, strive in duaa, for it is deserving of a response (from your Lord).
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خائین لوگوں کو رہنمائی کا حق تو نہیں دیا جا سکتا نا ؟ جو لوگ احادیث میں اپنی مرضی سے رد و بدل کریں
اب یہی دیکھ لو کہ اولی الامر کے ماملے میں اختلاف پیدا ہوا اور اسی آیت میں کہا گیا کہ اختلاف اللّه اور اس کے رسول کی طرف پلٹاؤ ۔ ۔ ۔ ۔ ۔ ۔ اب تمہاری کتابوں میں اللّه یا اس کے رسول سے منسوب کوئی بیان نہیں کہ اولی الامر کون ہے۔ ۔ ۔ ۔ ۔ یہ کیسے ہو سکتا کہ ناخن کاٹنے کا طریقہ تو ملے پر اولی الامر کی وضاحت نا ملے ، یقینا رسول پاک نے یہ لازمی بتایا تھا کہ اولی الامر کون ہے پر تمہارے بڑوں کو شاید پسند نا آیا اور انہوں نے رسول کی بات کالعدم قرار دے کر اپنے قیاس کتابوں میں شامل کر دیے
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Chief Minister (5k+ posts)
Pointing with fingure during tashahhud
'Abdullah b. Zubair narrated on the authority of his father that when the Messenger of Allah (may peace be upon him) sat for supplication, i. e. tashahhud (blessing and supplication), he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger, and covered his knee with the palm of his left hand.. (Sahih Muslim; Book #004, Hadith #1202)
(2) Umara b. Ruwaiba said he saw Bishr b. Marwan on the pulpit raising his hands and said: Allah, disfigure these hands! I have seen Allah's Messenger (may peace be upon him) gesture no more than this with his hands, and he pointed with his forefinger. (Sahih Muslim;Book #004, Hadith #1895)
'Abdullah b. Zubair narrated on the authority of his father that when the Messenger of Allah (may peace be upon him) sat for supplication, i. e. tashahhud (blessing and supplication), he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger, and covered his knee with the palm of his left hand.. (Sahih Muslim; Book #004, Hadith #1202)
(2) Umara b. Ruwaiba said he saw Bishr b. Marwan on the pulpit raising his hands and said: Allah, disfigure these hands! I have seen Allah's Messenger (may peace be upon him) gesture no more than this with his hands, and he pointed with his forefinger. (Sahih Muslim;Book #004, Hadith #1895)
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Reciting Darood during Prayers
Narrated Abdur-Rahman bin Abi Laila: Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from the Prophet?" 'Abdur-Rahman said, "Yes, give it to me." I said, "We asked Allah's Apostle saying, 'O Allah's Apostle! how should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said, 'Say: O Allah! Send your Mercy on Muhammad and on the family of Muhammad, as you sent your Mercy on Abraham and on the family of Abraham, for you are the Most Praise-worthy, the Most Glorious. O Allah! Send your Blessings on Muhammad and the family of Muhammad, as you sent your Blessings on Abraham and on the family of Abraham, for you are the Most Praise-worthy, the Most Glorious.' " (Sahih Bukhari; Book #55, Hadith #589)
Narrated Abdur-Rahman bin Abi Laila: Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from the Prophet?" 'Abdur-Rahman said, "Yes, give it to me." I said, "We asked Allah's Apostle saying, 'O Allah's Apostle! how should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said, 'Say: O Allah! Send your Mercy on Muhammad and on the family of Muhammad, as you sent your Mercy on Abraham and on the family of Abraham, for you are the Most Praise-worthy, the Most Glorious. O Allah! Send your Blessings on Muhammad and the family of Muhammad, as you sent your Blessings on Abraham and on the family of Abraham, for you are the Most Praise-worthy, the Most Glorious.' " (Sahih Bukhari; Book #55, Hadith #589)
Pakistani1947
Chief Minister (5k+ posts)
Invoking (Dua) Allah in prayer
Narrated 'Aisha: (the wife of the Prophet) Allah's Apostle used to invoke Allah in the prayer saying "Allahumma inni a'udhu bika min adhabil-qabri, wa a'udhu bika min fitnatil-masihid-dajjal, wa a'udhu bika min fitnatil-mahya wa fitnatil-mamati. Allahumma inni a'udhu bika minal-ma thami wal-maghrami. (O Allah, I seek refuge with You from the punishment of the grave and from the afflictions of Masi,h Ad-Dajjal and from the afflictions of life and death. O Allah, I seek refuge with You from the sins and from being in debt)." Somebody said to him, "Why do you so frequently seek refuge with Allah from being in debt?" The Prophet replied, "A person in debt tells lies whenever he speaks, and breaks promises whenever he makes (them)." 'Aisha also narrated: I heard Allah's Apostle in his prayer seeking refuge with Allah from the afflictions of Ad-dajjal. (Sahih Bukhari; Book #12, Hadith #795)
Narrated Abu Bakr As-Siddiq: I asked Allah's Apostle to teach me an invocation so that I may invoke Allah with it in my prayer. He told me to say, "Allahumma Inni zalumtu nafsi zulman kathiran, Wala yaghfirudhdhunuba illa anta faghfirli maghfiratan min 'Indika, war-hamni innaka antal-ghafururrahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be Merciful to me as You are the Forgiver, the Merciful)." (Book #12, Hadith #796)
Narrated 'Aisha: (the wife of the Prophet) Allah's Apostle used to invoke Allah in the prayer saying "Allahumma inni a'udhu bika min adhabil-qabri, wa a'udhu bika min fitnatil-masihid-dajjal, wa a'udhu bika min fitnatil-mahya wa fitnatil-mamati. Allahumma inni a'udhu bika minal-ma thami wal-maghrami. (O Allah, I seek refuge with You from the punishment of the grave and from the afflictions of Masi,h Ad-Dajjal and from the afflictions of life and death. O Allah, I seek refuge with You from the sins and from being in debt)." Somebody said to him, "Why do you so frequently seek refuge with Allah from being in debt?" The Prophet replied, "A person in debt tells lies whenever he speaks, and breaks promises whenever he makes (them)." 'Aisha also narrated: I heard Allah's Apostle in his prayer seeking refuge with Allah from the afflictions of Ad-dajjal. (Sahih Bukhari; Book #12, Hadith #795)
Narrated Abu Bakr As-Siddiq: I asked Allah's Apostle to teach me an invocation so that I may invoke Allah with it in my prayer. He told me to say, "Allahumma Inni zalumtu nafsi zulman kathiran, Wala yaghfirudhdhunuba illa anta faghfirli maghfiratan min 'Indika, war-hamni innaka antal-ghafururrahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be Merciful to me as You are the Forgiver, the Merciful)." (Book #12, Hadith #796)
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صاحب فکر لوگوں کے لئے چند نقاط
اللّه نے نماز میں پیارے نبی اور ان کی آل پر درود پڑھنا کیوں واجب کر دیا ، اگر آل محمد کا دین میں کوئی حصہ نہیں تو درود کیوں واجب کیا گیا ؟
کیا سلام دیں دائیں بائیں پھیرنے سے قرآن کے اس حکم کی خلاف ورزی نہیں ہوتی جس کے مطابق نماز کے دوران اپنا رح بیت اللہ کی طرف ہونا چاہیے
قرآن میں اس بات کا ذکر نہیں ملتا کہ ہاتھ بندھے جایئں یا کھولے جایئں ، پھر ہمیں نارمل طریقے سے نماز پڑھنی چاہیے ۔ ۔ ۔ ۔ ! کل کلاں کوئی گروہ ایک ٹانگ پے نماز پڑھنا شروع کر دے کہ قرآن میں اس کا ذکر نہیں ملتا کہ ایک ٹانگ پے نماز پڑھی جاۓ یا دو پے ۔ ۔ ۔ ۔ ۔ ۔ ۔ یقینا آپ یہی کہیں گے کہ جہاں کوئی حکم نہیں وہاں نارمل انداز ہی واجب ہے
اللّه کا کوئی بھی حکم حکمت سے خالی نہیں ، یہ سب مانتے ہیں پر نماز میں فرائض کیوں ہیں اور ان کی کیا حکمت ہے یہ کوئی نہیں جانتا ! آپ اپنے مولوی سے پوچھیں کہ رکوع و سجود کیوں فرض کیے گے ، رکت میں ایک رکوع اور دو سجدے کیوں ہیں ؟ فجر کی دو رکعت کیوں ہیں مغرب کی 3رکعت کیوں ہیں اور مولوی آپ کو فورا کفر کا فتویٰ دے گا ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ لیکن اگر آپ اہل بیت سے ناتا جوڑیں تو آپ کو ہر چیز کی وضاحت ملے گی
اللّه نے نماز میں پیارے نبی اور ان کی آل پر درود پڑھنا کیوں واجب کر دیا ، اگر آل محمد کا دین میں کوئی حصہ نہیں تو درود کیوں واجب کیا گیا ؟
کیا سلام دیں دائیں بائیں پھیرنے سے قرآن کے اس حکم کی خلاف ورزی نہیں ہوتی جس کے مطابق نماز کے دوران اپنا رح بیت اللہ کی طرف ہونا چاہیے
قرآن میں اس بات کا ذکر نہیں ملتا کہ ہاتھ بندھے جایئں یا کھولے جایئں ، پھر ہمیں نارمل طریقے سے نماز پڑھنی چاہیے ۔ ۔ ۔ ۔ ! کل کلاں کوئی گروہ ایک ٹانگ پے نماز پڑھنا شروع کر دے کہ قرآن میں اس کا ذکر نہیں ملتا کہ ایک ٹانگ پے نماز پڑھی جاۓ یا دو پے ۔ ۔ ۔ ۔ ۔ ۔ ۔ یقینا آپ یہی کہیں گے کہ جہاں کوئی حکم نہیں وہاں نارمل انداز ہی واجب ہے
اللّه کا کوئی بھی حکم حکمت سے خالی نہیں ، یہ سب مانتے ہیں پر نماز میں فرائض کیوں ہیں اور ان کی کیا حکمت ہے یہ کوئی نہیں جانتا ! آپ اپنے مولوی سے پوچھیں کہ رکوع و سجود کیوں فرض کیے گے ، رکت میں ایک رکوع اور دو سجدے کیوں ہیں ؟ فجر کی دو رکعت کیوں ہیں مغرب کی 3رکعت کیوں ہیں اور مولوی آپ کو فورا کفر کا فتویٰ دے گا ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ لیکن اگر آپ اہل بیت سے ناتا جوڑیں تو آپ کو ہر چیز کی وضاحت ملے گی
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Pronouncing taslim on right and on left
'Amir b. Sa'd reported: I saw the Messenger of Allah (may peace be open him) pronouncing taslim on his right and on his left till I saw the whiteness of his cheek. (Book #004, Hadith #1208)
'Amir b. Sa'd reported: I saw the Messenger of Allah (may peace be open him) pronouncing taslim on his right and on his left till I saw the whiteness of his cheek. (Book #004, Hadith #1208)
