By
Dr. Sheikh Fadl bin noon Divine Divine
Among those who are lucky with the Angels to their blessings on the people who are on the front of the Saff in prayer, be it on the Shaff first, second or other front Shaff.
As for the argument that shows that the Angels bershalawat to those that exist in the first Shaff when the prayer is a hadith narrated by Imam Ibn al-Shahiihnya Hibban in the book, he narrated from al-Barra 'anhu Allaah, he said: "The Messenger of Allaah 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصف الأول.
"Verily Allah and His angels bershalawat to (those) who are at the first Shaff. '" [1]
Al-Mulla 'Ali al-Qari when explaining the words of the Prophet sallallaahu' alaihi wa sallam: "Verily, Allah and the Mala-bershalawat his belt," he said: "This is a decrease of love of God, the prayer for God's help is always for him and other requests made by the Angels for him. "[2]
Imam Ibn Hibban provide the chapter with the title of this hadith: "Explanation About Mercy of God and Its Application جل وعلا mercy of Angels Prayer for People in the First Shaff." [3]
As for the argument about the Angels for blessings on the people who exist on the second Shaff in prayer with those that exist in the first Shaff is a hadith narrated by Imam Ahmad, Abu Umamah of Allaah 'anhu, he said: "The Messenger of Allaah alaihi wa sallam said: 'Verily Allah and the Angels bershalawat to those that exist in the first Shaff (in prayer). "Then the friend said:' And to those that exist in the second Shaff, Messenger of Allah! '[ 4] And the Prophet sallallaahu 'alaihi wa sallam said:' Verily Allah and the Angels bershalawat to people who are on the first Shaff (in prayer). "Then the friend said: 'And the second Shaff, Messenger of Allah!' Then the Prophet sallallaahu 'alaihi wa sallam said:' And to (the people who are) in the second Shaff. '"[5]
This hadith shows that Allah Subhanahu wa Ta'ala and His Angels bershalawat to people who are on the second Shaff in prayer, but with the explanation that people who are on the first Shaff more mainstream than they are, because the Prophet sallallaahu 'alaihi wa sallam repeated blessings on Allah and His angels to people who are on the first Shaff twice. Inside the loop, as revealed by Shaykh Ahmad ibn 'al-Banna Abdirrahman-that there is a virtue that is more for those who are on the first Shaff, and virtue is the virtue is doubled compared with the second Shaff, because that person who left Shaff The first should always be on guard to feel deprived, so it does not fit into the other Shaff, until he is not barred from these great virtues. [6]
As for the argument that shows that the Angels bershalawat for people who are at-Shaff Shaff is a prayer leader in a hadith narrated by Imam two (ie Abu Dawud and Ibn Khuzaimah) from al-Bara 'bin' Azib anhuma Allaah, he said: : "The Prophet sallallaahu 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصفوف الأول.
"Verily Allah and His angels bershalawat to (those) who are at-Shaff Shaff cutting edge. '" [7]
Imam Ibn Khuzaimah give this hadeeth in a chapter on Shahiihnya with the title: "Chapter About Shalawat Allah and His Angels to Shaff Shaff-pole." [8]
In the history of Imam an-Nasa-i, the Prophet sallallaahu 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصفوف المتقدمة.
"Verily Allah and His angels bershalawat to (those) who are at-Shaff Shaff forefront." [9]
In conclusion, that Allah Subhanahu wa Ta'ala and His Angels bershalawat to people who are on the first Shaff in prayer, the people who are on the second Shaff, and people who are at-Shaff Shaff forefront. But the blessings on the people who are on the first Shaff much more mainstream than-Shaff Shaff other.
Thus, there is even one report that reveals the primacy of the people who are on the first Shaff in prayer, in which is narrated by al-Imam al-Bukhari from Abu Huraira Allaah anhu, he said: "Verily, the Prophet sallallaahu 'alaihi wa sallam said :
لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا.
'If people are aware of (the reward) which is on the first call to prayer and Saff, then they will not get it except to be drawn [10], they would do the lottery.' "[11]
May Allah make us all including people who have always been the first Shaff with his virtues. O God graciously, yaa yaa Hayyu Qayyuum.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Ruling Angel Waiting To People Who Sit Prayer
By
Dr. Sheikh Fadl bin noon Divine Divine
Among the people who are happy with the application for pardon and pray the Angels is a servant who was sitting in the mosque for prayers in a state waiting for wudoo '.
Imam Muslim narrated from Abu Huraira Allaah anhu, the real Prophet sallallaahu 'alaihi wa sallam said:
أحدكم ما قعد ينتظر الصلاة في صلاة ما لم يحدث تدعو له الملائكة: اللهم اغفر له اللهم ارحمه. "
"It is not one of you sitting waiting for the prayer, as long as he is in a state of purity, but the Angels will mendo'akannya: 'O Allah, forgive him. O God, to care it. '"[1]
Imam Ibn Khuzaimah also narrated this hadith in the book Shahiihnya and titled it: "Virtue Chapter Sitting Waiting in a mosque in the Framework of Prayer, and the Ruling Angel Angel Shalawat him, For He Not Disturb Others and long Wudhu'nya Not Clear." [ 2]
Allahu Akbar! It's a charity that is very easy to do, but the rewards are enormous. Someone sitting in a state of wudoo 'waiting time for prayer, so as if he was in prayer and the Angels mendo'akannya so he gets forgiveness from Allah Subhanahu wa Ta'ala and His love.
O Allah, do not hinder us, our brothers, our children are also of a very noble charity and is full of blessings. Graciously, O Lord Almighty more sublime.
The scholars of the Salaf us very determined to do this very noble charity, and in between the show as it is narrated by Imam Ibn al-Mubarak, from 'Ata' ibn as-Sa-ib, he said: "We came to Abu 'Abdirrahman Sulami-as-she was' Abdullah bin Hubaib-death waiting in the mosque. Then we said: 'It would be nice if you move to the bed, because there autsar (more comfortable).' "
Al-Husain-one-narrator said, "Autsar meaning is more comfortable."
He said: "So and so relates to me, in fact the Prophet sallallaahu 'alaihi wa sallam said:
لا يزال أحدكم في صلاة ما دام في مصلاه ينتظر الصلاة.
'Always one of you get the reward as long as he was praying in a mosque where he prayed for waiting for the prayer.' "[3]
In the history of Ibn Sa'ad says: "The angels said: 'O Allah, forgive him. O God, to care it. '"
He (Abu 'Abdirrahman as-Sulami) said: "I want to die when I was in the mosque." [4]
O God, mercy on your servant, and make us as people who had taken the path. Graciously, O God, O Yang Mahahidup Mahaberdiri own again.
Another virtue to be gained by those who sit waiting for the prayer-by virtue of Allaah, the Messenger of Allah sallallaahu 'alaihi wa sallam gave the glad tidings that the people who prayed at the time of prayer and iqamat, surely it's prayers not be rejected. The Imam (Imam Ahmad, Imam Ibn Khuzaimah, Imam and Imam Ibn Dhi Hibban-ya-uddin al-Maqdisi) anhu narrated from Anas Allaah, he said: "Rasululah sallallaahu 'alaihi wa sallam said:
إن الدعاء لا يرد بين الأذان والإقامة, فادعوا.
'Verily prayer (which offered) in the call to prayer and iqamat will never be rejected, because it berdo'alah.' "[5]
Imam Ibn Khuzaimah create chapters in this hadith with the title: "Chapter Dianjurkannya Between Adhan and Iqamat pray with hope that the prayers Must Not Denied."
O God, make prayer as your great gift to us. All of our requests graciously, O Lord of hosts.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
The angel of mercy petition for People Who Sleep In state Holy Night (It girl ')
By
Dr. Sheikh Fadl bin noon Divine Divine
Among the people who are happy with the prayer of the angels are people who slept the night in a state of purity. Among the evidence that shows it is:
A. Al-Imam ath-Thabrani narrated from Ibn 'Abbas anhuma Allaah that the Prophet sallallaahu' alaihi wa sallam said:
طهروا هذه الأجساد طهركم الله, فإنه ليس من عبد يبيت طاهرا إلا بات معه في شعاره ملك, لا ينقلب ساعة من الليل إلا قال: اللهم اغفر لعبدك فإنه بات طاهرا.
"Glorify your bodies, may God sanctify you, because no servant was sleeping the night in a state of purity but an angel will be with him in the syi'aar [1], not one time did he turn around but the angels will say : 'O Allah, forgive your servant, because he slept the night in a state of purity.' "[2]
2. Al-Imam Ibn Hibban narrated from Ibn 'Umar anuma, he said: "The Prophet sallallaahu' alaihi wa sallam said:
من بات طاهرا بات في شعاره ملك, فلم يستيقظ إلا قال الملك: اللهم اغفر لعبدك فلان, فإنه بات طاهرا.
"Those who sleep in kedaan holy, then the Angels will be with him in the clothes. And no angel but he woke up prayed: 'O Allah, forgive your servant's so and so because he slept in a state of purity.'" [3]
Imam Ibn Hibban start with the title of this hadith: "The angel of mercy Application For People who sleep in the state of the Holy Night when She Wake Up."
Among the compounds that can be learned from the above hadith is:
First: the Angels will be with him in his clothes. It was the best friend and most noble, if replies to people who sleep in the sacred kedaan only that, then it would have been enough.
Second: The angel sent by Allah Subhanahu wa Ta'ala for forgiveness begging him every time he turned around at night and when he woke from his sleep.
Allahu Akbar! A charity that is very easy to do, but the reward is huge!
And not just this, there is even one report that shows the virtue of those who slept the night in a state of purity. So that was narrated by the two Imams, Imam Ahmad and Imam Abu Dawud from Mu'adh bin Jabal Companions of Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:
ما من مسلم يبيت على ذكر طاهرا فيتعار من الليل فيسأل الله خيرا من الدنيا والآخرة إلا أعطاه إياه.
"It is not a Muslim, spent the night in a state of dhikr of Allah and in a state of purity, then he wakes up [4] in one night and prayed for the good of the world or the hereafter pleaded to God but Allah will grant his request." [5]
Can be understood from the hadith that sleeping in a state of purity are among the causes of a prayer is granted by Allah Subhanahu wa Ta'ala, because the ash-Shaadiqul Mashduuq (righteous and justified) who speaks with revelation, that our noble Prophet sallallaahu 'alaihi wa sallam told that people who sleep in a state of purity and dhikr then he got up and begged the good of the world or the Hereafter, then Allah Subhanahu wa Ta'ala will grant the petition.
May Allah Ta'ala is pleased to make us all fall into this group. Graciously, O Lord Almighty more sublime.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Prompts Bershalawat To the Prophet sallallaahu 'alaihi wa Sallam
By
Al-Yazid ibn Abd al-Qadir Ustadz Jawas
Among the rights of the Prophet sallallaahu 'alaihi wa sallam that Allah Subhanahu wa Ta'ala disyari'atkan over his people is for them to say prayers and greetings to him. Allah Subhanahu wa Ta'ala and His Angels have bershalawat to his sallallaahu 'alaihi wa sallam, and Allah Subhanahu wa Ta'ala commanded His servants to say prayers and taslim to him. Allah Subhanahu wa Ta'ala says:
إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما
"Verily Allah and His angels bershalawat to the Prophet. O ye who believe, bershalawatlah you to honor the Prophet and say hello to him. "[Al-Ahzaab: 56]
It is reported that the meaning of God's blessings on the Prophet sallallaahu 'alaihi wa sallam is the praise of God upon him in the presence of His angels, angels are meant pray blessings on him, and blessings on his people means the request for forgiveness for his sallallaahu' alaihi wa sallam.
In the above verse, Allah has mentioned about the position of servant and His Prophet Muhammad sallallaahu 'alaihi wa sallam at the highest place, that he praised her in front of the Angel of the closest, and that the angels also pray for him, then Allah ordered all residents of this nature to say prayers and greetings upon it, so united in praise for his highest nature with the lowest natural (earth).
As for the meaning: "Say hello to him" is give him sallallaahu 'alaihi wa sallam tribute of respect to Islam. And if the Prophet Muhammad bershalawat let someone compiled with regards to him. Because it should not deter the one of them. For example, by saying: "Shallallaahu 'alaih (hopefully bestowed blessings on him)" or simply say: "' alaihis salaam (may delegated to him salvation)." It's because God commanded them to say.
To pronounce blessings on the Prophet sallallaahu 'alaihi wa sallam commanded by the Shari'ah at times overlooked, either obligatory or sunnah muakkadah. In the book Jalaa'ul Afhaam, Ibn al-Qayyim mentions rahimahullah 41 time (place). He rahimahullah start with the most important thing in prayer at the end of tasyahhud. At the time of the scholars agree on disyari'atkannya bershalawat to the Prophet sallallaahu 'alaihi wa sallam, but they disagree about the law is obligatory. Among the other times he mentioned is at the end Qunut, then when the sermon, as sermons Friday, the feast and istisqa ', then after answering muadzdzin, when praying, when in and out of the mosque, as well as his name sallallaahu 'alaihi wa sallam.
Prophet sallallaahu 'alaihi wa sallam has taught the Muslims of the ordinance say blessings on. Prophet sallallaahu 'alaihi wa sallam advocated to increase the reading blessings on him on Friday.
Prophet sallallaahu 'alaihi wa sallam said:
أكثروا الصلاة علي يوم الجمعة وليلة الجمعة, فمن صلى علي صلاة صلى الله عليه عشرا.
"Expand your reading and blessings on me on Friday night, he who told me once Allah bershalawat bershalawat him ten times." [2]
Then Ibn al-Qayyim rahimahullah mention some of the benefits to pronounce blessings on the Prophet sallallaahu 'alaihi wa sallam, when he says there are 40 benefits. Among the benefits are:
A. Shalawat is a form of obedience to God's commands.
2. Get 10 times of God's blessings on those who bershalawat once to his sallallaahu 'alaihi wa sallam.
3. Expected if the granting of the prayer is preceded by shalawat.
4. Shalawat is because getting syafa'at of the Prophet sallallaahu 'alaihi wa sallam, when pronouncing blessings on if accompanied by a request to God to give Wasilah (high position) to his sallallaahu' alaihi wa sallam on the Day of Judgment.
5. Shalawat is because diampuninya sins.
6. Blessings on the reason that the Prophet sallallaahu 'alaihi wa sallam said people who say prayers and greetings to him. [3]
But it is not allowed to set a time and a certain way in bershalawat and praised his sallallaahu 'alaihi wa sallam exception of the beard authentic from Al-Qur'an and Sunnah. The scholars of Ahlus Sunnah has been widely reported-lafazh lafazh blessings on the authentic, as it has been taught by the Prophet sallallaahu 'alaihi wa sallam told his Companions of Allaah anhum.
Among these are:
اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد, اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد.
"O Allah, grant blessing to Muhammad and the family of Muhammad, as You have given grace to Abraham and the family of Ibrahim. Thou sublime Mahaterpuji again. O Allah, grant blessing to Muhammad and the family of Muhammad, as You have given blessings to Abraham and the family of Ibrahim. Mahaterpuji Thou, Most-glorious. "[4]
May the prayers and greetings is always God bestowed upon this noble Prophet, also for his family, his Companions, and those who follow his footsteps until the Day of Judgment.
PROHIBITION GHULUW and exaggeration IN PRAISE Prophet sallallaahu 'alaihi wa sallam
Ghuluw meaning beyond. It said: "غلا يغلو غلوا," if it exceeds the limit in size. He said:
لا تغلوا في دينكم
"Do not exceed the limits in your religion." [An-Nisa ': 171]
Prophet sallallaahu 'alaihi wa sallam said:
إياكم والغلو في الدين, فإنما أهلك من كان قبلكم الغلو في الدين.
"Keep yourselves from ghuluw (exaggerated) in religion, because the real attitude of this ghuluw have destroyed the people before you." [5]
One of the reasons that make a person ghuluw Kufr is the religious attitude, whether the person is considered righteous or guardian, or ghuluw to the tombs of the saints, until they ask and pray to him, but this is shirk akbar.
While ithra 'means beyond the (exaggerated) in praise and lied about it. And the meaning of the right ghuluw Prophet sallallaahu 'alaihi wa sallam is beyond the flattering, so lifting it above the rank as a servant and apostle (messenger) of God, attribute to him some of the properties Ilahiyyah. It was such a pleading and begging for help to him, tawassul by him, or tawassul by his status and honor, swear by him, as a form of 'ubudiyyah to other than Allaah, this deed is shirk.
And is the ithra 'the right of the Prophet sallallaahu' alaihi wa sallam is exaggerated in the praise, though he had forbidden them through his words:
لا تطروني كما أطرت النصارى ابن مريم, فإنما أنا عبده, فقولوا عبد الله ورسوله.
"Do not exaggerate in praise, as the Christian people has been exaggerated praise 'Isa son of Maryam. I am only his servant, the word-sense,'' wa Rasuuluhu Abdullaah (slave of Allah and His Messenger). '"[6]
In other words, do you compliment a falsehood and you do not exaggerate in praise. It's as has been done by the Christians against 'Isa Alaihissallam, so they consider it to have properties Ilahiyyah. Therefore, I sifatilah as my Lord gives me the nature of, say: "Servant of Allah and His Messenger (delegates) to Him." [7]
'Abdullah bin al-Syikhkhir Allaah anhu said, "When I went with a delegation of Banu' Amir to meet the Prophet sallallaahu 'alaihi wa sallam, we said to him," You are the sayyid (ruler) us! "Spontaneous Prophet sallallaahu' alaihi wa sallam answer:
السيد الله تبارك وتعالى.
"Sayyid (the authorities) we are Tabaaraka wa Allah SWT!"
Then we said, "And you are the ultimate and supreme goodness." And immediately he sallallaahu 'alaihi wa sallam said:
قولوا بقولكم أو بعض قولكم ولا يستجرينكم الشيطان.
"Say it in accordance with what is ordinary (fair) you say, or like some of the words you and not to be dragged by Satan can chase you." [8]
Anas bin Malik Allaah anhu said, "Some people said to him, 'O Messenger of Allah, O men of the best among us and the son of one of the best among us! O our sayyid sayyid and our son! 'And immediately the Prophet sallallaahu' alaihi wa sallam said:
يا أيها الناس قولوا بقولكم ولا يستهوينكم الشيطان, أنا محمد, عبد الله ورسوله, ما أحب أن ترفعوني فوق منزلتي التي أنزلني الله عز وجل.
"O people, say with the usual (normal) you speak! Do not be seduced by Satan can chase, I was (no more) is Muhammad, the servant of Allah and His Messenger. I do not like you picked up (flatter) my above (beyond) the position that God has given me. "[9]
He sallallaahu 'alaihi wa sallam hate when people praise him with various expressions such as: "You are sayyidku, you are one of the best among us, you are one of the most major of us, you are one of the most noble among us . "When in fact he is a creature of the most important and most honorable absolutely. Nevertheless, he forbade them to keep them away from the attitude of excessive and extravagant in his right flatter sallallaahu 'alaihi wa sallam, also to maintain the purity of monotheism. Then he sallallaahu 'alaihi wa sallam qualifies him to lead them to the two properties is the servant of the highest degree in which there is no ghuluw and no harm' aqeedah. Two properties that are 'Abdullaah wa Rasuuluh (servant and messenger of Allah).
He sallallaahu 'alaihi wa sallam did not like what the exalted than that of Allah Subhanahu wa Ta'ala and Allah gave ridhai. But many people who violate the prohibition of the Prophet sallallaahu 'alaihi wa sallam, so they pray to him, asking for help to him, swearing by his name and asked him something that should not be required except to God. It was just as they did when the birthday anniversary of Prophet sallallaahu 'alaihi wa sallam, in kasidah or anasyid, where they do not distinguish between the rights of Allah Subhanahu wa Ta'ala with the right Messenger sallallaahu' alaihi wa sallam.
Al-'Allama Ibn Qayyim al-Jauziyyah kasidah nuniyyah rahimahullah in his saying:
لله حق لا يكون لغيره
ولعبده حق هما حقان
لا تجعلوا الحقين حقا واحدا
من غير تمييز ولا فرقان
"God has a right not possessed in addition to his
for the servant was right there, and it is two different rights.
Do you make it into one of two rights of the rights,
without separation and without distinction. "[10]
[Copied from the book Sharh Aqeedah Ahlus Sunnah Wal Jama'ah, Author of Yazid ibn Abdul Qadir Jawas, Reader Publishers Imam ash-Shafi'i, Po Box 7803/JACC Jakarta 13340A, Third Printing 1427H/Juni 2006M]
How to Match Shalawat The Sunnah, And May Shalawat Accompanied With Tambourine?
Question.
Ana wanted to ask a perplexing problem amaliyah of the issue of blessings on the Prophet sallallaahu 'alaihi wa sallam.
A. Have many kinds of blessings on this?
2. How to practice the blessings on the right is based on the Sunnah of Allah? Whether done individually or in congregation, with a loud voice or sirr (slow)?
3. May while accompanied by tambourine (musical instrument)?
[Abdullah S.Aga. Flower City, West Java]
Answer.
Alhamdulillah, before answering your question Abdullah S.Aga, we want to convey, that the deeds of worship will be accepted by God if it meets the requirements of the receipt of worship. Worship which is done by people who believe, with sincerity and in accordance Sunnah (teachings) of Prophet Muhammad sallallaahu 'alaihi wa sallam.
But in this day and age, how many people are not concerned with the above requirements. So the question you ask is a step towards the Sunnah of the Messenger of Allaah concern 'alaihi wa sallam. May Allah Subhanahu wa Ta'ala taufiq always give us on the straight path.
I wanted to mention, bahwasannya blessings on the Prophet is a great form of worship. But so many deviations and innovations that made many blessings on the Prophet about. Here is our answer to your question.
A. Blessings on the Prophet's many kinds. But globally can be divided into two.
a. Blessings on the Disyari'atkan.
Namely shalawat taught by the Prophet sallallaahu 'alaihi wa sallam told his companions. Blessings on this form there are several kinds. Sheikh Al Albani rahimahullah the Prayer Book of the Prophet mentions Shifat seven blessings on the shape of the hadiths of the Prophet sallallaahu 'alaihi wa sallam. Cleric Abdul Hakim bin Amr bin Abdat Hafizhahullah in his book, Nature Shalawat & Regards, bringing eight of the nature of blessings on the Prophet history.
Among the blessings on the form taught by the Prophet sallallaahu 'alaihi wa sallam is:
اللهم صل على محمد وعلى آل محمد كما صليت على (إبراهيم وعلى) آل إبراهيم إنك حميد مجيد اللهم بارك (في رواية: و بارك) على محمد وعلى آل محمد كما باركت على (إبراهيم وعلى) آل إبراهيم إنك حميد مجيد
(Allahumma shalli 'ala Muhammad wa' ala ali Muhammad, kamaa shallaita 'ala Ibrahim wa' ala Ibrahim aali, innaKa Hamidum Majid. Allahumma of lines (in one story, wa of lines, without cor) 'ala Muhammad wa' ala ali Muhammad, kama barakta 'ala Ibrahim wa' ala ali Ibrahim, innaKa Hamiidum Majid).
Yes, God. Grant (ie, add) shalawat (flattery) to Muhammad and the family of Muhammad, as You have given blessings on Abraham and the family of Ibrahim, verily You are All Praiseworthy (more) Supreme Majesty. Yes, God. Give the gift (extra good) to Muhammad and the family of Muhammad, as You have given blessings to Abraham and to the family of Ibrahim, verily You are All Praiseworthy (more) Supreme Majesty. [Bukhari, Muslim, and others. See Shifat Prayer of the Prophet, p. 165-166, the work of al-Albani, Maktabah Al Ma'arif].
And including the disyari'atkan shalawat, the usual blessings on spoken and written by Salafush Salih.
Sheikh Hamd bin Abdul Al Muhshin 'Abbad Hafizhahullah said, "Salafush Salih, including the hadith experts, has been used to call prayers and greetings to the Prophet sallallaahu' alaihi wa sallam when called (name), he, with two compact form, namely:
صلي الله عليه و سلم (peace and blessings' alaihi wa sallam) and
عليه الصلاة والسلام ('alaihish shalaatu was salaam).
Alhamdulillah, these two forms meet the hadith books. They even wrote wills in their works to keep it in perfect shape. Which combine the prayers and greetings upon request of the Prophet sallallaahu 'alaihi wa sallam. "[FADH-lush Salah' Alan Prophet sallallaahu 'alaihi wa sallam, p. 15, the work of Shaykh Abdul Muhshin bin Hamd al-'Abbad]
b. Shalawat What Not Disyari'atkan.
That blessings on the coming of the hadiths Da'eef (weak), so Da'eef, maudhu '(false), or have no basis. Likewise shalawat made-up (usually by the Expert Bid'ah), and then they charge by the name of blessings on this or blessings on it. Blessings on this lot number, even hundreds. For example, many of the book shalawat Dalailul Khairat Wa Anwar Fi Syawariqul Dzikrish Salah 'Ala Nabiyil Mukhtar, the work of Al Jazuli (d.. 854H). Among these innovations is shalawat shalawat Basyisyiyah, shalawat Nariyah, shalawat Fatih, and others. Including accident, that it contains some innovations shalawat shirk. [1]
2. Blessings on the correct way to practice according to the Sunnah of the Prophet sallallaahu 'alaihi wa sallam is as follows:
a. Shalawat who read the blessings on the disyari'atkan, because shalawat including dhikr, including worship and remembrance. Shalawat not heresy, since all heresy is heresy.
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy said, "Dhikr-remembrance and prayer, including prayer rites are most important. While worship is built on ittiba '(follow the Sunnah of the Prophet sallallaahu' alaihi wa sallam). No one has the right to the sunnah of the dhikr, dhikr and prayer-prayer that is not Sunnah (the Prophet sallallaahu 'alaihi wa sallam), then make it a regular habit, and people always carry it out. Such cases include invents a new religion that is not permitted in God. In contrast to the prayer, which is sometimes a person prays to him and not make it as sunnah (practice). "[Quoted from Wal Ad'iyah Fiqhul Adzkar, 2/49, by Sheikh Abdur Razaq Al Badr bin Abdul Muhshin].
b. Multiply the reading shalawat at any time and place, above all in the day Saturday, or at the time called the name of the Prophet Muhammad sallallaahu 'alaihi wa sallam, and other places mentioned in the saheeh ahaadeeth.
Prophet sallallaahu 'alaihi wa sallam said:
من صلى علي واحدة صلى الله عليه عشرا
Whoever asked for blessings on me once, Allah bershalawat it ten times. [Reported by Muslim, no. 408, from Abu Hurayrah].
c. Not specify the amount, time, place, or manner, which is determined by the Shari'ah.
Such as determining the time before beradzan, while sitting between two khathib Friday sermon, and others.
d. Done individually, not in congregation.
Because reading shalawat includes devotions and includes worship, so it should follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. And for all we know, there's no argument that justifies bershalawat with the congregation. Because, if performed in congregation, would be read aloud, and is contrary to God commanded dhikr adab, by slowly.
e. By a vote sirr (slow), not hard.
Because reading shalawat including dhikr. While in the dhikr adab, ie a low voice, unless there is proof that the show (must be) pronounced aloud. Allah said,
واذكر ربك في نفسك تضرعا وخفية ودون الجهر من القول بالغدو والأصال ولاتكن من الغافلين
And dzikirlah (remember, call the name of) your Lord in your hearts to humble yourself and fear, and not his voice, in the morning and evening, and do not include people who are negligent. [Al A'raf: 205].
Ibn Katheer, may Allaah have mercy say, "That is why Allah said:
ودون الجهر من القول (and not his voice), so, dhikr was not favored with a loud cry too much. "[Tafseer Ibn Katheer].
Al Qurtubi rahimahullah said, "This shows, that raised their voices in dhikr (is) forbidden." [Tafsir Al Qurtubi, 7/355].
Muhammad Ahmad lawh said, "Among the properties of the devotions and blessings on the disyari'atkan, which is not hard, do not disturb others, or to suggest that (Essence) is addressed by people with dzikirnya dhikr (in place) away, so as to require the arrival raised his voice. "[Taqdisul typical ash-Fi Fikrish Shufi, 1/276, by Muhammad Ahmad lawh].
Abu Musa Al-Ash'ari said.
لما غزا رسول الله صلى الله عليه وسلم خيبر أو قال لما توجه رسول الله صلى الله عليه وسلم أشرف الناس على واد فرفعوا أصواتهم بالتكبير الله أكبر الله أكبر لا إله إلا الله فقال رسول الله صلى الله عليه وسلم اربعوا على أنفسكم إنكم لا تدعون أصم ولا غائبا إنكم تدعون سميعا قريبا وهو معكم وأنا خلف دابة رسول الله صلى الله عليه وسلم فسمعني وأنا أقول لا حول ولا قوة إلا بالله فقال لي يا عبدالله بن قيس قلت لبيك يا رسول الله قال ألا أدلك على كلمة من كنز من كنوز الجنة قلت بلى يا رسول الله فداك أبي وأمي قال لا حول ولا قوة إلا بالله
When the Prophet sallallaahu 'alaihi wa sallam fight or to Khaibar, the people up the valley, and they raised his voice with Takbir: Allahu Akbar, Allahu Akbar, La ilaha illa Allah. Then the Prophet sallallaahu 'alaihi wa sallam said, "Pelanlah, actually you are not calling to the deaf and that does not exist. Surely you call (Allah) the All-Hearing and All-Near, and He is with you (with his knowledge, His ear, watchful, and supervision, Pen.). "And I (Abu Musa) in the animals behind the Prophet sallallaahu 'alaihi wa sallam. He heard me say: Laa laa quwwata haula wa illa billah. Then he said to me, "O 'Abdullah bin Qais (Abu Musa)." I said, "I welcome your summons, O Messenger of Allah." He said, "Shall I show you to one sentence, which is the mistress of heaven savings ? "I replied," Certainly, O Messenger of Allah. My father and mother as ransom. "He said," wa laa Laa haula quwwata billah illa. "[Bukhari, no. 4205; Muslim, no. 2704].
3. Shalawat not be read while accompanied by a tambourine (musical instrument), because it includes innovation. This action is similar to the habit of many people Shufi. They read qasidah-qasida or sya'ir sya'ir-sung and lacks the punch sticks, tambourines, or the like. They have called together 'or taghbiir.
The following are among the words of Ahlus Sunnah scholars who deny it.
Imam ash-Shafi'i said, "In Iraq, I left something called taghbiir. [2] (ie) new cases diada invented by Zanadiqah (zindiq people; deviant), they inhibit humans from the Koran. "[3]
Imam Ahmad was asked about taghbiir, he replied, "heresy." [Al Khallal history. Quoted from the book Tool Tahrim Ath-Tharb, p. 163].
Thurthusi Imam Ath, prominent scholars of the city Qurthubah Malikiyah (d. 520 H); he was asked about a group of people (ie those Shufi) somewhere who read the Qur'an, then one of them sang sya'ir, then they dancing and swaying. They hit the tambourine and playing the flute. Is it permissible to attend them or not? (Asked of them), he replied, "The way people Shufi is vanity and misguided. Islam is just the book of Allah and the Sunnah of His Messenger. The dance and pretend to show love (to God), then the first forges were comrades Samiri (at the time of Moses). That is when the statue made Samiri calf could speak to them, then they come to dance around and pretend to show love (to God). The dance is a religion of infidels and the worshipers of the calf. The panel of the Messenger of Allaah 'alaihi wa sallam and his companions great calmness, as if they were seized over the heads of birds. So should the ruling and prohibit their representatives attending the mosques and the other (for singing and dancing, Pen). And for someone who believes in Allah and the Last Day, it is not lawful to attend them. It is not lawful to help them do sleaze. Thus this path of (Imam) Malik, ash-Shafi'i, Abu Hanifa, Ahmad and others from among the priests of the Muslims. "[Quoted from the book Tool Tahrim Ath-Tharb, p. 168-169]
Imam Al-Hafiz Ibn Ash Shalaah, the writer of the famous priest Muqaddimah 'Ulumil Hadith (d.. 643 H); he was asked about people who justify singing with tambourines and flutes, to dance and applause. And they regard it as lawful and qurbah case (case is closer to Allah), even (as he says) ultimate worship. Then he said: They have lied in the name of Allah Ta'ala. With this opinion, they have accompanied the mystical people who deviate. They also menyelisihi ijma '. Whoever menyelisihi ijma ', (he) exposed to the threat of God's word:
ومن يشاقق الرسول من بعد ماتبين له الهدى ويتبع غير سبيل المؤمنين نوله ماتولى ونصله جهنم وسآءت مصيرا
And those who oppose the messenger after the obvious truth to him. and follow the path that is not the way the believers, We let him freely to the error that has mastered it and we put it into Jahannam, and Jahannam is the worst place again. [An Nisa: 115] [4]
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy say, "And has been known for certain from the religion of Islam, the Prophet sallallaahu 'alaihi wa sallam did not mensyari'atkan to righteous people and religious scholars of his own people so that they hang out and listen to the verses that sung with a tread pat-hand, or hit with wood (sticks), or tambourine. As he did not allow for one to not follow him, or do not follow what is in the Book and Al Hikmah (Sunnah). He did not allow, either in the inner case, the case was born, to the layman, or to a particular person. "[5]
Thus our explanation, you may eliminate confusion. Alhamdulillah Rabbil 'alamin, washalatu wassalaamu' ala Muhammad wa 'ala wa ahlihi shahbihi ajma'in.
[Copied from the magazine edition of As-Sunnah Foundation Published 12/Tahun VII/1420H/1999M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Lifting Hands in prayer law
By
Sheikh Dr. Abdur Razzaq bin Abdul Muhsin Al Abbad
Raised both hands in supplication to Allah Subhanahu wa Ta'ala, including the majestic manners. Thus there are in many saheeh hadeeth from the Prophet sallallaahu 'alaihi wa sallam. Some scholars classify them into the meaning of the hadith mutawatir.
In the Sharh Taqrib Tadribur Rawi Imam Nawawi, as pointed out mutawatir hadiths that are meaningful, Imam Suyuti rahimahullah said: "It was narrated from He sallallaahu 'alaihi wa sallam about the hadith contains one hundred and supplication with raised hands. I collect them in one section of the Koran itself, but with a different problem. Indeed, in every issue, hadith no mutawatir. However, if collected, it becomes mutawatir ". (2/180).
In his Sahih, Imam Bukhari rahimahullah make the chapter on raising hands in prayer. He brought some of the hadith, that Abu Musa al-Ash'ari from, he said:
دعا النبي صلى الله عليه وسلم ثم رفع يديه ورأيت بياض إبطيه
The Prophet sallallaahu 'alaihi wa sallam prayed, then raised his hands, so I saw two white Her armpits. [1].
Hadeeth of Ibn 'Umar, he said:
رفع النبي صلى الله عليه وسلم يديه وقال اللهم إني أبرأ إليك مما صنع خالد
The Prophet sallallaahu 'alaihi wa sallam lifted her hands and then prayed, "Oh, God. I am innocent of what was done to thee Khalid (ibn Walid). "[2]
Hadeeth of Anas bin Malik, the Prophet:
عن النبي صلى الله عليه وسلم رفع يديه حتى رأيت بياض إبطيه
That he sallallaahu 'alaihi wa sallam lifted her hands, so I saw two white arm. [3]. .
In the Sharh Bukhari (Fatthul Bari), Al Hafiz Ibn Hajar rahimahullah suggested that convey the same hadith hadiths are many. Then he says in part, such hadith of Abu Huraira Allaah anhu:
قدم الطفيل بن عمرو الدوسي النبي صلى الله عليه وسلم فقال يارسول الله إن دوسا عصت فادع الله عليها فاستقبل القبلة ورفع يديه فقال اللهم اهد دوسا
Thufail bin 'Amr Ad Dausi came to the Prophet sallallaahu' alaihi wa sallam said, "O, Messenger of Allah. Daus has indeed rebellious tribes. Berdo'alah Allah to curse them, "then he is facing the Qiblah, and raise his hands," Oh, God. Give guidance to the Daus tribe. "(Hadith Imam Bukhari was issued in book Adabul simplex, and also contained in Shahihain without the phrase" her hands ". [4].
Hadith Jabir bin Abdillah, that Thuafil bin 'Amr, moved then told the man who emigrated with her mention of the Prophet sallallaahu' alaihi wa sallam said: "Oh, God. Because the act of his hands, so forgive him, "and he raised his hands. Al Hafiz said: "Sanadnya authentic." Issued also by the Muslims. [5]
Hadeeth of 'Aa'ishah anhuma Allaah, he saw the Prophet sallallaahu' alaihi wa sallam prayed, raising his hands: "Oh, God. I'm only human ... ". [6] Al Hafiz said," Sanadnya authentic. "
Furthermore, Al Hafiz said, "Among the saheeh ahaadeeth in this issue, which is issued by the hadith Al Bukhari in the book Juz Rof'ul Yadain:" I saw the Prophet sallallaahu 'alaihi wa sallam lifted his hands pray Uthman "[7 ]. Also issued by Abdurrahman ibn Muslim from the hadeeth of Samurah in the story of an eclipse: "I (Rahman) came to the Prophet sallallaahu 'alaihi wa sallam, while he prayed as he raised his hands." [8]
Hadeeth of 'Aa'ishah anhuma Allaah in the story of the eclipse, the Prophet sallallaahu' alaihi wa sallam lifted his hands. [9] From 'Aa'ishah also, when the Messenger of Allah pray for the friends who were buried in Baqi, "he sallallaahu' alaihi wa sallam lifted his hands three time. "[10]
From the hadith of Abu Hurairah that the length of the events mentioned Fathu Makkah, "he raised his hands, then began to pray." [11]
Hadith Ibn Abu Humaid the Lubtiyyah story, "he sallallaahu 'alaihi wa sallam then raised his hands until I saw the white arm, he says,' Oh, God. Have I not delivered (treatise Mu) '. "[12]
Hadith Abdullah bin Amr: "The Prophet sallallaahu 'alaihi wa sallam said sayings of the Prophet Ibrahim and Prophet Jesus, then raised his hands, (while) say:' Oh, God. My people. '"[13]
In the hadeeth of Umar anhu, mentioned that "the Prophet sallallaahu 'alaihi wa sallam, if down the revelation to him will be heard from near the face he like the hum of bees. One day revelation descended upon him, then feeling the weight is gone to receive revelation from Him, then (He) facing the Qiblah and prayed ". [14]
Osama hadith, he said: "I ride the Prophet sallallaahu 'alaihi wa sallam in Arafat, then (He) prayed` a with her hands. Shifted so that the camels off his leash, then he took the reins with one hand, while his other hand still raised "[15].
Qois bin Sa'd's Hadith, he said: "Then the Prophet sallallaahu 'alaihi wa sllam raised his hands and prayed,' Oh, God. Pour blessings and mercy to the family of Sa'd bin Ubadah '. [16] "
"And the hadith on this issue very much," said Al Hafiz Ibn Hajar. (Fathul Bari, 11/142). Al Hafiz has been studied in depth the hadiths which do contain `a with a raised hand. Among the saheeh hadeeth in this issue is Salman Al Farisi hadith, the Prophet said:
إن ربكم حيي كريم يستحيي من عبده إذا رفع يديه إليه أن يردها صفرا
"Truly you are the Supreme Robb Shy and sublime, he was embarrassed to His servant raises his hand to her servant when he returned it to be empty (not granted)". [17]
These hadiths and their meanings, suggesting that raised their hands when praying, pray to Allah including manners are very great. These include the causes of the granting of the prayer. Sunnah of the Prophet also shows, that raised their hands in prayer to have a three way related to the content of prayer. First, if the prayer is a request that really is needed, has its own way of praying. Second, when the prayer was a request, then there is a separate way. Third, if the prayer is a request for forgiveness, pentauhidan and praise, it also has adopted its own way as well.
The third way of lifting the hand is described in the hadeeth of Ibn 'Abbas in marfu' and mauquf, namely: "If a petition, then lift your hand parallel to the shoulder or similar to it. If the request for forgiveness, should berisyarat with index finger alone. If the form of urgent appeals, then lift your hands ". On the other editors (mentioned): "If a pentauhidan, then hendakanya berisyarat with the index finger. If a form of prayer (request), raised his hand as high as the shoulder. And if the form of urgent appeals, should raise your hands up high ". Narrated by Abu Dawud in his Sunan and Ath Thabrani in the book Do `a, and in addition to the two. [18]
With regard to this hadith, Shaykh Abu Bakr Abdullah bin Zaid said: There has been some of the actions of the Prophet hadith explains the position of each of these three ways of praying. The way this is not a deviation tanawu prayer '(different ways, each of which may be done because it is not contradictory, Pen). Penjelasaannya as follows.
First: Ruling General.
Named prayer requests, and also called prayer. Namely by raising both arms shoulder height, or level with her. Both hands clenched. The inside of the palm of the hand stretched toward the sky, and the back of his hand toward the ground. If you'd like, may also exposes both hands to the face, while the back of his hand directed to the Qiblah. This is the common way of raising their hands when praying is absolute; both in prayer Qunut, witr, ask for rain or in six places when the Hajj, which is in Arafat, society should `ar Haram, after throwing Jumrah Sughra and Wustha, when on the hill Shofa and Marwah, and at other times.
Second: Ruling on Appeal for Mercy.
Called also do `a sincere, that is by raising your right hand index finger. This method is especially when the dhikr, prayer sermons at the pulpit, when tasyahud in prayer, when dhikr, praising la ilaha illa Allah and read out prayers.
Third: Ruling Ibtihal.
That is demeaning to God and appeals greatly. Also called rahb prayer (petition). You do this by raising both hands toward the sky until you see his arm. Pictured to the upper arm visible as raised both hands in the air. This method is more specific than the two-way in advance. This method also dikhususukan when difficult circumstances, the petition is-for example-when the drought, a calamity, occupied by the enemy and other difficult circumstances. [19]
HOW TO RAISE HAND
Mentioned in the hadeeth of Anas bin Malik, he said:
كان النبي صلى الله عليه وسلم لا يرفع يديه في شيء من دعائه إلا في الاستسقاء
Prophet sallallaahu 'alaihi wa sallam never pray with hands lifted, except in isitisqa `(ask for rain). [20]
Based on this hadith, some scholars argue that raised their hands when praying is not disyari `atkan, except only in istisqa prayer ', prayer disyari'atkan otherwise not raise your hand. But this hadith is contrary to many hadiths that show disyari `atkannya raised their hands except isitisqa '. Therefore, the Shaykh al-Islam said, "The truth is absolutely raised their hands. This method has been mentioned in mutawatir in a saheeh hadeeth, such as: Ad Thufail Dausi came to the Prophet and said, 'O, Messenger of Allah. Indeed Daus has been lawless tribes, laknatlah them. 'So he is facing the Qiblah, and raise his hands,' Oh, God. Give guidance to the Daus tribe, and bring them to me. '"[21]
Loaded in Saheeh, when the Prophet sallallaahu 'alaihi wa sallam pray Abu `Amir, he raised his hands. [22] mentioned in the hadeeth of' Aisha:" When pray for a friend who was buried in the Baqi `, he lifted his hands three times ". [Narrated Muslim]. [23]
In the hadith says, he raised his hands and prayed, "my Ummah, my people," at the end of the hadith: "Allah said (that), I will make you pleased your people and we will not make you sad". [24]
At the battle of Badr, when he saw the polytheists, he Shallallahi 'alaihi wa sallam lifted her hands and began to plead with his Lord. He was constantly pleading, to the extent that her shawl falling from the shoulders [25].
In a hadith narrated Qois bin Sa'd: Then he sallallaahu 'alaihi wa sallam lifted her hands, then pray,
اللهم اجعل صلاتك ورحمتك على آل سعد بن عبادة
Oh, God. Give grace and mercy to the family of Sa'd bin Ubadah. [26]
When sending troops, and Ali took part, he prayed, "Oh, God. Do not shut me up I saw Ali. "[27] In the hadith Qunut, he also raised his hands [28].
Shaykh al-Islam then said Anas hadith in advance, that the Prophet did not pray with hands lifted in prayer than in istisqa, then said:
Pengkompromian between Anas hadith with many hadith, (has) expressed by some scholars, that Anas said raise your hands up high so that the arm he sallallaahu 'alaihi wa sallam He looks and body bent. In this way, that by Ibn Abbas called Ibtihal (an application that is). Ibn Abbas detailing how this prayer into three kinds. First, the gesture with his forefinger, as did the Prophet sallallaahu 'alaihi wa sallam when the preacher in the pulpit. Second, the prayer of the petition. By raising both hands parallel to the shoulders. So is contained in many hadith. Third, Ibtihal. Namely, as told by Anas. Therefore Anas said, "He raised his hands to armpits look." [29] How this prayer by raising both hands high, exposes the inside of your palms and ground leading to the face, while the back of the hand leads to the sky. This interpretation is corroborated by the hadith narrated by Abu Dawud in the Book Marasilnya, from the hadeeth of Abu Ayub Sulaiman ibn Musa Ad Dimasqi rahimahullah, he said, "Not recorded from the Prophet sallallaahu 'alaihi wa sallam when he raised both hands, except in three circumstances only. (It is) when it asks for rain (istisqa '), ask for help, an afternoon at Arafat. In addition (of times) was, at times raised his hand, sometimes it does not "[30]. Probably referred to by Anas is when he berkhutbah on Friday, as mentioned in the Muslim and otherwise: "He did not raise their hands, except the index finger" [31]. In this issue found two opinions in the madhhab of Imam Ahmad. First, the Sunnah. This opinion of Ibn 'Aqil. Second, it is not Sunnah, even makruh. This opinion is more correct. [32] Such information Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy.
Al Hafiz Ibn Hajar explains rahimahullah, alignment between the Anas hadith in other hadiths which define the raised hands of its meaning. That is denied is a special way of raising hands, instead of lifting the hand itself. Because, raised their hands when istisqa prayer, the prayer is different in others, such as parallel faces hands raised high. And when the prayer requests (the latter, pen.), Ie (by) the hand is raised shoulder line. Komproni is not opposed to the Hadith, that he raised his hand so it looks white armpits. But could be compromised, that the invisibility of white armpits when he `a istisqa do it signifies, when raised their hands when istisqa higher than raise their hands when praying on in others. This is because when istisqa, palms leads to the ground, and when exposed to the sky praying. Al Mundziri said: "Suppose that a compromise is not possible, but there raised their hands in prayer is more rajih (strong)". I (Ibn Hajar), said: "Especially the hadith which establish the presence of raised hands are very much". [Fathul Bari, 11/142]
From the description on the face, it is clear that raising the hands in prayer disyari `atkan, both in istisqa, or otherwise. Even raised their hands including the causes of granted prayer, as in the hadith, "Behold your Lord is All Shy and Majestic. He was ashamed to His servants, when the servant raised his hand to him, he returned it to be empty (not granted).
It's just raised their hands when istisqa was higher, because in difficult circumstances and a request that is. The hands raised in prayer in others, only as high as the shoulders or level with, as the practice of the hadiths that have been mentioned in the beginning.
Mentioned in the hadeeth of Anas bin Malik another: "That the Prophet did istisqa prayer and directs the back of his hand toward heaven" [33]. In this hadith there is a sign of raised hands in the air when the lean times and when istisqa. Therefore, the Shaykh al-Islam said: "That's because the hand held high, then the inside of the palm of his hand leads to the earth instead of on purpose, because there is a history that informs that he raised both arms parallel to the face".
Shaykh Ibn Utsamin rahimahullah said: Lifting prayed `a hand in three kinds.
First: If there is a proposition to raise their hands, then raised his hand Sunnah, such as (well) istisqa prayer, the prayer of the Safa and Marwah, in Arafat.
Second: There are arguments, but does not show (a) raise their hands, (it is not disyari'atkan raised his hand, pen), such as prayer in the prayer, tasyahud end.
Third: There is no argument that explains raised his hand, or do not raise their hands, then at home, should raise their hands: for (ways) that includes the adab prayer. [34]
In addition, raised their hands when praying contain ketundukkan attitude, will humble themselves and surrender, tranquility and appearance attitudes need and require the Lord the Almighty Majesty. All this is a prayer for granted.
As Safarini rahimahullah said: scholars say, disyari'atkannya raised their hands when praying is just to add ketundukkan attitude. So terkumpullah on human beings subject to time atmosphere of worship. In addition, often a slave has no power to arouse him from negligence, while he has the power to move his hands and mouth. (So it's raised hand), a means towards an `kekhusyu liver. Ulama said limb movements cause inner happiness. This condition as it raised an index finger when tasyahud in prayer. She collects heart, his verbal and body movements translate mensucikannya. [35]
ERRORS IN HAND LIFT pray
Obligatory for every Muslim to know the instructions of the Prophet excited, follow the steps, walked away manhajnya and new ways that humans do in raising their hands and hand movements while praying, which means that does not belong to the generation's best and most perfect human being do 'a and obedience to Allah and His Messenger. Has come from the Prophet's authentic, that he sallallaahu 'alaihi wa sallam said:
إذا سألتم الله فاسألوه ببطون أكفكم ولا تسألوه بظهورها
If you ask God, ask with your palms face the inside of him, do not expose the back of your hand. [36]
It is obligatory for every Muslim to pay attention to the hadiths of the Prophet are authentic and commitment to her. Therefore, the instructions he sallallaahu 'alaihi wa sallam is the best guide. Avoid excessive attitude in raising their hands when praying. The salaf is to avoid putting the ways prayer is not in place, such as lifting both hands when the sermon on Friday, but it's not prayer istisqa. Raised both hands in prayer disyari'atkan at any other time.
Muslim narrated from 'Umarah Ru'aibah bin, he saw Bishr ibn Marwan held up both hands when in the pulpit. Then 'Umarah said: "May God disfigure the hands. Really I never saw the Messenger of no more than just raising his hand like this, "and he signaled with his index finger" [37].
Then how would the people who create new ways to raise their hands, or a movement that has no basis? Anyone who is looking at the situation of people who pray, He will see how those weird [38].
Among the strangeness of it, there are some people who dropped his hand below the navel or belly button level, with a stretched or sealed. Obviously, this is evidence of ignorance and lack of attention to this issue. Others raised their hands with stretched. Leading edge radius direction, but both thumbs point to the sky. This is clearly on the hadith of the Prophet menyelisihi instructions in advance: If you ask God, ask with your palms face the inside of him. Others, raised his hands to turn it into various directions, or move the motion standing in the manifold. While others, if pray or pray before rubbing one hand to another, or shaking hands or other similar movements. Others again, then kissed her hand after lifting; so there is no origin.
Another error, rubbing his hands after praying to her face. This trait is found in some hadith, just not authentic. Rahimahullah Shaykh al-Islam Ibn Taymiyyah said: "There are so many hadeeth which informs that the Prophet raised his hands when praying. However, wiping the face after the prayer is not narrated from him, but only one or two hadith, but it can not serve as proof "[39]. Another new way, of kissing the two thumbs, then put in two eyes when the muezzin of the Prophet's name or at any other time. This method is contained in the hadith, but vanity, unauthorized use of the Prophet sallallaahu 'alaihi wa sallam, with the editors' Whoever when he heard the call to prayer to say 'Welcome, O my love and my eyes Conditioning, Muhammad bin Abdillah,' then, kissing his thumb, then put it in his eyes, the eyes that forever will not be blind and not get sick ". Many scholars who declared this hadith vanity, not valid from the Prophet sallallaahu 'alaihi wa sallam [40].
And including Sufi imaginary people, most of them rely hadith saying this falsehood to Khidhir Alaihissallam [41]. Including heresy also, which some people pressed the fingers of his right hand, then put on his right eye and his left hand on left eye, accompanied by readings (Al Qur'an, pen) or a prayer.
Another way that is not authentic, some people pray to lay hands on the head after the greeting. Their support is the hadith of Anas, he said: "It is the Prophet, after he wiped his forehead pray with his right hand, and pray:
بسم الله الذى لا إله إلا هو الرحمن الرحيم اللهم أذهب عني الغم والحزن
In the name of God the right to be worshiped no god except He, the Most Merciful, the Compassionate. Yes, God. Eliminate anxiety and sadness ". [Reported in the book Al Ausath Thabrani and Al Bazzar, but not authentic]. [42]
Errors in prayer, some people who pray at times hinting both index fingers when tasyahud. Narrated in the hadeeth:
أن النبي مر على إنسان يدعو وهو يشسر بأصبعيه السبابتين فقال رسول الله صلى الله عليه وسلم أحد أحد
The Prophet prayed over someone, he berisyarat with both index fingers, then the Prophet sallallaahu 'alaihi wa sallam said, "Just one, one!" [Tirmidhi narrated] [43].
Other irregularities, some people raised their hands pray at certain times without any argument based on syar'i, such as raising hands after iqomat to prayer, (which do) before or after the greeting takbiratul ihram from obligatory prayer together or separately.
Sheikh Abdul Aziz Samahatusy bin Abdullah bin Baz rahimahulah said: "As far as I know, hadiths that mention the Prophet sallallaahu 'alaihi wa sallam praying with raised hands after the obligatory prayers, it is not authentic; not authentic from the Prophet's companions as well. As for that many people it is heresy, no basis "[44]. Another mistake, which raised their hands in prayer after prostration recitations, when looking at the moon and the other time.
In conclusion, the times when the Prophet sallallaahu 'alaihi wa sallam was still alive, but he sallallaahu' alaihi wa sallam did not raise their hands in prayer when it is, it is not allowed to raise their hands. Therefore, the actions he sallallaahu 'alaihi wa sallam is the sunnah, the practice of abandonment is also sunnah (to left). He sallallaahu 'alaihi wa sallam is a good role model in a practice that would come and past. Obliged to base their practice to what the Prophet brought, and left that he sallallaahu 'alaihi wa sallam left.
(Quoted from Wal iyyah Fiqhul Adzkar `Ad, Shaikh Dr. Abdur Razzaq bin Abdul Muhsin Al-Abbad, 2/172-197, by Abu al-Nu` aim Atsari)
[Copied from the magazine edition of As-Sunnah Foundation Published 06/Tahun VIII/1425H/2004M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
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