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  • Tashahud Mein Ungli Uthhan

    Posted by Usman Umar on December 26, 2020 at 7:11 am

    Asslamu alaikum every one,

    Mera sawal yeh k Tashahud mein ungli uthana kya Sunnat se sabit aur lazmann krnay wala amal hai ya mustahab amal hai ? Aur iska sahi tareeqa kya hai ?

    Umer replied 3 years, 5 months ago 2 Members · 2 Replies
  • 2 Replies
  • Tashahud Mein Ungli Uthhan

    Umer updated 3 years, 5 months ago 2 Members · 2 Replies
  • Umer

    Moderator December 26, 2020 at 6:56 pm

    Please read the complete text to have a better understanding of these matters. And for answer specific to your question, please refer to point “(7) Qadah:” and footnote [36]:

    Rituals of the Prayer:

    Following are the rituals of the prayer which are laid down in the shariah:

    – The prayer should begin with raf al-yadayn (raising high both hands);

    – qiyam(standing upright) should ensue;

    – it should be followed by the ruku (kneeling down);

    – qawmah(standing up after the ruku) should then be done;

    – two consecutive prostrations should then follow;

    – in the second and last rakat of each prayer, a person should do qadah (to sit with legs folded backwards);

    – when a person intends to end the prayer, he can do so by turning his face during this qadah.

    These rituals are substantiated by the consensus of the Companions (rta) and the perpetual adherence (tawatur) of the ummah to these rituals. The Prophet (sws) is reported to have said: صَلُّوا كَمَا رَأَيْتُمُوْنِي أُصَلِّي (offer the prayer in the very manner you see me offering it).[1] Consequently, for this purpose, the thorough and befitting manner in which the Prophet (sws) used to say his prayer is detailed out below:

    (1) Raf al-Yadayn:

    Sometimes, the Prophet (sws) would do raf al-yadayn while saying the takbir, sometimes before it and sometimes after it.[2] His hands would be open, and he would not completely join together the fingers of the hand nor open them completely.[3] He would sometimes raise his hands up to the level of his shoulders, and sometimes as high as the upper portion of the ears.[4]

    It is evident from certain narratives that the Prophet (sws) at some instances did the raf al-yadayn before and after the ruku.[5] Similarly, he would also do it while getting up for the third rakat [6] and sometimes before and after prostrating too.[7]

    (2) Qiyam:

    In the qiyam position, he would stand straight[8] with hands tied in front.[9] He would hold his hands in a manner that a part of the right hand would be placed on the back of the left hand, a part of it below the left hand and a part on the wrist.[10] He stopped people from tying hands in a manner that the left hand be placed on top of the right one.[11]

    (3) Ruku:

    While doing the ruku, the Prophet (sws) would place his hands on his knees such that it would seem that he is grasping them.[12] The fingers would be open and placed below the knees.[13] He would not let his elbows touch his sides.[14] Both hands would be stretched like a bow.[15] He would neither bend his head nor lift it upwards but would keep it aligned with his back[16] and would say: “O People! A person who did not straighten his back while kneeling and prostrating has [in fact] not prayed.”[17]

    (4) Qawmah:

    When the Prophet (sws) would rise after kneeling, he would stand up straight such that his spine would come back to its original position.[18] Generally, he would stand for the same amount of time as he would kneel but sometimes would stand for longer periods of time giving the impression that he had forgotten to proceed for the next ritual.[19] He would remark: “A person’s prayer would not merit God’s attention who while rising after kneeling does not straighten his back and goes into prostration.”[20]

    (5) Prostration:

    When the Prophet (sws) would go into prostration, he would join his fingers and spread his palms.[21] The fingers would face the kabah [22] and the hands would be placed adjacent to the shoulders and sometimes in front of the ears[23] and so far apart that a baby-goat could pass below them.[24] He would also keep apart his arms from his body to the extent that a person sitting behind him could see the whiteness of his arm pits.[25] He would place his feet upright,[26] and would turn the fingers of his feet in the direction of the kabah.[27] At one instance, joining both heels is also mentioned.[28] He would say: “I have been directed to prostrate through my forehead, nose, both hands, both knees and the fore-feet.”[29]

    (6) Jalsah:

    In between the two prostrations, the Prophet (sws) would spread his left foot and composedly sit on it.[30] He would use up almost equal time in jalsah, prostration and qawmah;[31] however, sometimes, like the qawmah, he would sit in the jalsah for a long time giving the impression that he had forgotten to proceed.[32] It has also been reported that sometimes instead of standing up straight after the second prostration, he would sit down and then stand up for the next rakat.[33]

    (7) Qadah:

    The Prophet (sws) would sit in qadah in just the same way as in jalsah by spreading the left foot and sitting on it.[34] The right foot would be upright[35] and he would spread his right hand on the right knee and the left one on the left knee and would raise his pointing finger.[36] He would do this by coiling all the other fingers and placing his thumb on the centre finger and sometimes would make a circle with both of them.[37]

    In the last rakat of the prayer, he would sometimes sit in a manner that he would place his left hip on the floor and take out the left foot towards the right one.[38]

    Near the end of the prayer, he would generally turn to both his right and his left.[39]

    He would complete all these rituals of the prayer with great poise and calm and would counsel people to do so as well.[40]

    (Excerpt from Meezan: Javed Ahmed Ghamidi)

    (Translated by Dr. Shehzad Saleem)

    ________________________________

    [1].Al-Bukhari, Al-Jami‘ al-sahih, 104, (no. 631).

    [2].Al-Bukhari, Al-Jami‘ al-sahih, 120, (nos. 735, 737); Muslim, Al-Jami‘ al-sahih, 165, (nos. 862, 864, 865).

    [3].Abu Da’ud, Sunan, vol. 1, 197, (no.753);AbuBakr Muhammad ibn Ishaq ibn Khuzaymah al-Nisaburi, Sahih, 2nd ed., vol. 1 (Beirut: Al-Maktab al-islami, 1992), 233-234, (no. 459); Al-Bayhaqi, Al-Sunan al-kubra, vol. 2, 42, (no. 2317). Al-Nasa’i, Sunan, 122, (no. 884).

    [4]. Al-Bukhari, Al-Jami‘ al-sahih, 120, (nos. 736, 738); Muslim, Al-Jami‘ al-sahih, 165, (no. 865); Abu Da’ud, Sunan, vol. 1, 190, (no. 726); Al-Nasa’i,Sunan, 122, (no. 881).

    [5]. Al-Bukhari, Al-Jami‘ al-sahih, 120, (no. 737); Muslim, Al-Jami‘ al-sahih, 165, (no.861).

    [6]. Al-Bukhari, Al-Jami‘ al-sahih, 120, (no. 739).

    [7].Al-Nasa’i,Sunan, 150, (no.1086).

    [8]. Abu Da’ud, Sunan, vol. 1, 191, (no.730); Ibn Majah, Sunan, 466-467, (no.862).

    [9]. Muslim, Al-Jami‘ al-sahih, 170, (no.896); Abu Da’ud, Sunan, vol. 1, 198, (no.759).

    [10]. Muslim, Al-Jami‘ al-sahih, 170, (no.896); Al-Nasa’i,Sunan, 123, (no.890).

    [11]. Muslim, Al-Jami‘ al-sahih, 170, (no.896)..

    [12]. Al-Bukhari, Al-Jami‘ al-sahih, 134, (no. 828); Abu Da’ud, Sunan, vol. 1, 192-193, (no.734).

    [13]. Ahmad ibn Hanbal, Musnad, vol. 3, 336, (no. 10420).

    [14]. Abu Da’ud, Sunan, vol. 1, 192-193, (no.734).

    [15]. Ibid.

    [16]. Muslim, Al-Jami‘ al-sahih, 204-205, (no. 1110); Abu Da’ud, Sunan, vol. 1, 191, (no. 730).

    [17]. Abu Da’ud, Sunan, vol. 1, 224, (no.855),Al-Nasa’i,Sunan, 142, (no. 1028); Ibn Majah, Sunan, 470-471, (nos.870, 871).

    [18]. Al-Bukhari, Al-Jami‘ al-sahih, 134, (no. 828).

    [19]. Al-Bukhari, Al-Jami‘ al-sahih, 129, (no. 800); Muslim, Al-Jami‘ al-sahih, 197, (no. 1060).

    [20]. Ahmad ibn Hanbal, Musnad, vol. 3, 336, (no. 10420).

    [21]. Abu Bakr ‘Abdullah ibn Muhammad ibn Abi Shaybah, Al-Musannaf fi al-ahadith wa al-athar, 2nd ed., vol. 1 (Beirut: Dar al-kutub al-‘ilmiyyah, 2005), 237, (no. 2716).

    [22]. Ibid., vol. 1, 236-237, (nos. 2712, 2716).

    [23]. Abu Da’ud, Sunan, vol. 1, 192-193, (no.734); Al-Nasa’i,Sunan, 123, (no.890).

    [24]. Muslim, Al-Jami‘ al-sahih, 204, (no. 1107).

    [25]. Al-Bukhari, Al-Jami‘ al-sahih, 131, (no. 807); Muslim, Al-Jami‘ al-sahih, 204, (no. 1106, 1108).

    [26]. Muslim, Al-Jami‘ al-sahih, 201-202, (no. 1090).

    [27]. Al-Bukhari, Al-Jami‘ al-sahih, 134, (no. 828).

    [28]. Ibn Khuzaymah, Sahih, vol. 1, 328, (no. 654); Abu Hatim Muhammad ibn Hibbanal-Busti,Al-Ihsan fi taqrib SahihIbn Hibban, 1sted. (Beirut: Dar al-ma‘rifah, 2004), 596, (no. 1933).

    [29]. Al-Bukhari, Al-Jami‘ al-sahih, 132, (no. 812); Muslim, Al-Jami‘ al-sahih, 203, (no. 1099).

    [30]. Abu Da’ud, Sunan, vol. 1, 191-193, (nos.730, 734).

    [31]. Al-Bukhari, Al-Jami‘ al-sahih, 128, (no. 792); Muslim, Al-Jami‘ al-sahih, 196, (no. 1057).

    [32]. Al-Bukhari, Al-Jami‘ al-sahih, 133, (no. 821); Muslim, Al-Jami‘ al-sahih, 197, (no. 1060).

    [33]. Al-Bukhari, Al-Jami‘ al-sahih, 133, (no. 823); Abu Da’ud, Sunan, vol. 1, 191, (no.730).

    [34]. Al-Bukhari, Al-Jami‘ al-sahih, 134, (no. 828); Abu Da’ud, Sunan, vol. 1, 191-193, (nos.731, 734).

    [35]. Al-Bukhari, Al-Jami‘ al-sahih, 134, (no. 828); Abu Da’ud, Sunan, vol. 1, 191-193, (nos. 730, 734.)

    [36]. Muslim, Al-Jami‘ al-sahih, 235, (no. 1307); Abu Da’ud, Sunan, vol. 1, 192-193, (no. 734). What was the reason for this gesture? Since the Prophet (sws) has not offered any explanation for this, hence, in all probability, it was some specific ritual for him which he did not intend to initiate as a Sunnah.

    [37]. Muslim, Al-Jami‘ al-sahih, 235-236, (nos.1309, 1310, 1311).

    [38]. Al-Bukhari, Al-Jami‘ al-sahih, 128, (no. 793); Abu Da’ud, Sunan, vol. 1, 191-192, (nos.730, 731).

    [39]. Muslim, Al-Jami‘ al-sahih, 236, (no. 1315).

    [40]. Al-Bukhari, Al-Jami‘ al-sahih, 128, 1151, (nos.793, 6667); Muslim, Al-Jami‘ al-sahih, 204-205, (no. 1110).

  • Umer

    Moderator December 26, 2020 at 6:58 pm

    Please also refer to the video below from 1:41:51 to 1:48:01 in order to understand the matter in principle.

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