Critical Analysis on moving of index finger in the Tashahud:

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
In the Name of Allah, the Most Merciful, the Bestower of Mercy

Indeed the best speech is the Book of Allaah and the best guidance is the guidance brought by Muhammad(let peace be upon him). The most evil of matters is the innovated one. Every innovation is bid'ah. Every bid'ah is misguidance, and every misguidance is in the Fire.

Analysis on the subject moving of index finger in the Tashahud:

Before making this analysis it is essential to know the different opinions among scholars (let ALLAH may have mercy upon them all)

1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).” 

2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”

3 – The Maalikis say that it should be moved right and left until one finishes the prayer.

4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.

There is difference of opinion among saudi scholars http://www.youtube.com/watch?v=zvs1DoBWE7Q

One of the prominent Saudi Sheikh Saleh al-Fawzan says  "But the most correct way, and Allah knows best, is that he doesn't move it he just raise it but doesn't move it and that is a sign of tawheed."  http://www.youtube.com/watch?v=u1wgFj5KgrE

Hadith Proofs:

With regard to the evidence concerning this issue:

(A)  حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ عَجْلاَنَ، ح قَالَ وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، - وَاللَّفْظُ لَهُ - قَالَ حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ، عَنِ ابْنِ عَجْلاَنَ، عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَعَدَ يَدْعُو وَضَعَ يَدَهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُمْنَى وَيَدَهُ الْيُسْرَى عَلَى فَخِذِهِ الْيُسْرَى وَأَشَارَ بِإِصْبَعِهِ السَّبَّابَةِ وَوَضَعَ إِبْهَامَهُ عَلَى إِصْبَعِهِ الْوُسْطَى وَيُلْقِمُ كَفَّهُ الْيُسْرَى رُكْبَتَهُ ‏

'Abdullah b. Zubair narrated on the authority of his father that when the Messenger of Allah (ﷺ) 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 579 b (http://sunnah.com/muslim/5/146)

وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا قَعَدَ فِي التَّشَهُّدِ وَضَعَ يَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى رُكْبَتِهِ الْيُمْنَى وَعَقَدَ ثَلاَثَةً وَخَمْسِينَ وَأَشَارَ بِالسَّبَّابَةِ 
on the authority of Ibn Umar says:
When the Messenger of Allah (ﷺ) sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation.  (Sahih Muslim 580 b) http://sunnah.com/muslim/5/148

(B)   أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ زَائِدَةَ، قَالَ حَدَّثَنَا عَاصِمُ بْنُ كُلَيْبٍ، قَالَ حَدَّثَنِي أَبِي أَنَّ وَائِلَ بْنَ حُجْرٍ، أَخْبَرَهُ قَالَ قُلْتُ لأَنْظُرَنَّ إِلَى صَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَيْفَ يُصَلِّي فَنَظَرْتُ إِلَيْهِ فَقَامَ فَكَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى حَاذَتَا بِأُذُنَيْهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ فَلَمَّا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ مِثْلَهَا - قَالَ - وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ لَمَّا رَفَعَ رَأْسَهُ رَفَعَ يَدَيْهِ مِثْلَهَا ثُمَّ سَجَدَ فَجَعَلَ كَفَّيْهِ بِحِذَاءِ أُذُنَيْهِ ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى وَوَضَعَ كَفَّهُ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى وَجَعَلَ حَدَّ مِرْفَقِهِ الأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى ثُمَّ قَبَضَ اثْنَتَيْنِ مِنْ أَصَابِعِهِ وَحَلَّقَ حَلْقَةً ثُمَّ رَفَعَ إِصْبَعَهُ فَرَأَيْتُهُ يُحَرِّكُهَا يَدْعُو بِهَا

Wa'il bin Hujr said: "I said: 'I am going to watch how the Messenger of Allah (ﷺ) prays.' So I watched him and he stood and said the takbir, and raised his hands until they were in the level with his ears, then he placed his right hand over his left hand, wrist and lower forearm. When he wanted to bow he raised his hands likewise. Then he prostrated and placed his hands in level with his ears. Then he sat up and placed his left leg under him; he put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh, then he held two of his fingers together and made a circle, and raised his forefinger, and I saw him moving it and supplicating with it."
Sunan an-Nasa'i 889 (http://sunnah.com/nasai/11/14)

Let us analysis the Hadith for moving i.e. evidence (b.)

أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ زَائِدَةَ، قَالَ حَدَّثَنَا عَاصِمُ بْنُ كُلَيْبٍ، قَالَ حَدَّثَنِي أَبِي أَنَّ وَائِلَ بْنَ حُجْرٍ، أَخْبَرَهُ قَالَ قُلْتُ لأَنْظُرَنَّ إِلَى صَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَيْفَ يُصَلِّي فَنَظَرْتُ إِلَيْهِ فَقَامَ فَكَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى حَاذَتَا بِأُذُنَيْهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ فَلَمَّا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ مِثْلَهَا - قَالَ - وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ لَمَّا رَفَعَ رَأْسَهُ رَفَعَ يَدَيْهِ مِثْلَهَا ثُمَّ سَجَدَ فَجَعَلَ كَفَّيْهِ بِحِذَاءِ أُذُنَيْهِ ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى وَوَضَعَ كَفَّهُ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى وَجَعَلَ حَدَّ مِرْفَقِهِ الأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى ثُمَّ قَبَضَ اثْنَتَيْنِ مِنْ أَصَابِعِهِ وَحَلَّقَ حَلْقَةً ثُمَّ رَفَعَ إِصْبَعَهُ فَرَأَيْتُهُ يُحَرِّكُهَا يَدْعُو بِهَا  

889

حدثنا عبد الصمد حدثنا زائدة حدثنا عاصم بن كليب أخبرني أبي أن وائل بن حجر الحضرمي أخبره قال قلت لأنظرن إلى رسول الله صلى الله عليه وسلم كيف يصلي قال فنظرت إليه قام فكبر ورفع يديه حتى حاذتا أذنيه ثم وضع يده اليمنى على ظهر كفه اليسرى والرسغ والساعد ثم قال لما أراد أن يركع رفع يديه مثلها ووضع يديه على ركبتيه ثم رفع رأسه فرفع يديه مثلها ثم سجد فجعل كفيه بحذاء أذنيه ثم قعد فافترش رجله اليسرى فوضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض بين أصابعه فحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها ثم جئت بعد ذلك في زمان فيه برد فرأيت الناس عليهم الثياب تحرك أيديهم من تحت الثياب من البرد – مسند أحمد 18115

حدثنا معاوية بن عمرو حدثنا زائدة بن قدامة حدثنا عاصم بن كليب أخبرني أبي أن وائل بن حجر أخبره قال قلت لأنظرن إلى صلاة رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فقام فكبر فرفع يديه حتى حاذتا بأذنيه ووضع يده اليمنى على ظهر كفه اليسرى قال ثم لما أراد أن يركع رفع يديه مثلها ووضع يديه على ركبتيه ثم رفع رأسه فرفع يديه مثلها ثم سجد فجعل كفيه بحذاء أذنيه ثم قعد فافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل مرفقه الأيمن على فخذه اليمنى ثم قبض ثنتين فحلق حلقة ثم رفع أصبعه فرأيته يحركها يدعو بها قال ثم جئت بعد ذلك في زمان فيه برد فرأيت على الناس جل الثياب يحركون أيديهم من تحت الثياب – سنن الدارمي 1323

208 حدثنا إسحاق بن منصور قال ثنا عبد الرحمن يعني بن مهدي عن زائدة بن قدامة عن عاصم بن كليب قال أخبرني أبي أن وائل بن حجر رضي الله عنه قال ثم قلت لأنظرن إلى رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه قام فكبر ورفع يديه حتى حاذتا بأذنيه ثم وضع كفه اليمنى على ظهر كفه اليسرى والرسغ والساعد ثم ركع فرفع يديه مثلها ثم سجد فجعل كفيه بحذاء اليسرى ثم جلس فافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى ووضع حد مرفقه اليمنى على فخذه اليمنى ثم قبض ثنتين من أصابعه وحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو ثم جئت بعد ذلك في زمن فيه برد فرأيت الناس وعليهم جل الثياب تحرك أيديهم من تحت الثياب - المنتقى لابن الجارود ج: 1 ص: 62

 714 أنا أبو طاهر نا أبو بكر نا محمد بن يحيى نا معاوية بن عمرو حدثنا زائدة نا عاصم بن كليب الجرمي أخبرني أبي أن وائل بن حجر أخبره قال ثم قلت لأنظرن إلى صلاة رسول الله صلى الله عليه وسلم كيف يصلي قال فنظرت إليه يصلي فكبر فذكر بعض الحديث وقال ثم قعد فافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض ثنتين من أصابعه وحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها قال أبو بكر ليس في شيء من الأخبار يحركها إلا في هذا الخبر زائد ذكره - صحيح ابن خزيمة ج: 1 ص: 354

1860 أخبرنا الفضل بن الحباب قال حدثنا أبو الوليد الطيالسي قال حدثنا زائدة بن قدامة قال حدثنا عاصم بن كليب قال حدثني أبي أن وائل بن حجر الحضرمي أخبره قال ثم قلت لأنظرن إلى رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه حين قام فكبر ورفع يديه حتى حاذتا اليسرى ثم وضع يده اليمنى على ظهر كفه اليسرى والرسغ والساعد ثم لما أراد رفع يديه مثلها ثم ركع فوضع يديه على ركبتيه ثم رفع رأسه فرفع يديه مثلها ثم سجد فجعل كفيه بحذاء اذنيه ثم جلس فافترش فخذه اليسرى وجعل يده اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى وعقد ثنتين من أصابعه وحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها ثم جئت بعد ذلك في زمان فيه برد فرأيت الناس عليهم جل الثياب تتحرك أيديهم تحت الثياب - صحيح ابن حبان ج: 5 ص: 170

 82 حدثنا محمد بن النضر الأزدي ثنا معاوية بن عمرو ح وحدثنا أبو خليفة ثنا أبو الوليد الطيالسي قالا ثنا زائدة عن عاصم بن كليب عن أبيه عن وائل بن حجر قال ثم قلت لأنظرن إلى رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فكبر ورفع يديه حتى حاذتا بأذنيه ثم وضع يده اليمنى على ظهر كفه اليسرى بين الرسغ والساعد ثم لما أراد رفع يديه مثلها ووضع يديه على ركبتيه ثم رفع رأسه فرفع يديه مثلها ثم سجد فجعل كفيه حذاء اليسرى ثم قعد وافترش رجله اليسرى ووضع كفه اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض ثنتين من أصابعه وحلق حلقة ثم رفع أصبعه ورأيته يحركها يدعو بها ثم جئت بعد ذلك في زمان فيه برد فرأيت الناس عليهم جل الثياب يحرك أيديهم من تحت الثياب واللفظ لحديث معاوية بن عمرو - المعجم الكبير ج: 22 ص: 35

 963 أخبرنا سويد بن نصر قال أنا عبد الله بن المبارك عن زائدة قال نا عاصم بن كليب قال حدثني أبي أن وائل بن حجر أخبره قال قلت لأنظرن إلى رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فقام فكبر ورفع يديه حتى حاذتا بأذنيه ثم وضع يده اليمنى على كفه اليسرى والرسغ والساعد ثم لما أراد أن يركع رفع يديه مثلها قال ووضع يديه على ركبتيه ثم لما رفع رأسه رفع يديه مثلها ثم سجد فجعل كفيه بحذاء أذنيه ثم قعد وافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض اثنتين من أصابعه وحلق حلقة ثم رفع أصبعه فرأيته يحركها يدعو بها النهي عن التخصر في الصلاة - السنن الكبرى ج: 1 ص: 310

1191 أخبرنا سويد بن نصر قال أنا عبد الله يعني بن المبارك عن زائدة قال نا عاصم بن كليب قال حدثني أبي أن وائل بن حجر قال قلت لأنظرن إلى صلاة رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فوصف قال ثم قعد وافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض اثنتين من أصابعه وحلق خلقة ثم رفع أصبعه فرأيته يحركها يدعو بها مختصر بسط اليسرى على الركبة - السنن الكبرى ج: 1 ص: 376

 889 أخبرنا سويد بن نصر قال أنبأنا عبد الله بن المبارك عن زائدة قال حدثنا عاصم بن كليب قال حدثني أبي أن وائل بن حجر أخبره قال قلت لأنظرن إلى صلاة رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فقام فكبر ورفع يديه حتى حاذتا بأذنيه ثم وضع يده اليمنى على كفه اليسرى والرسغ والساعد فلما أراد أن يركع رفع يديه مثلها قال ووضع يديه على ركبتيه ثم لما رفع رأسه رفع يديه مثلها ثم سجد فجعل كفيه بحذاء أذنيه ثم قعد وافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض اثنتين من أصابعه وحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها - سنن النسائي (المجتبى) ج: 2 ص: 126

1268 أخبرنا سويد بن نصر قال أنبأنا عبد الله بن المبارك عن زائدة قال حدثنا عاصم بن كليب قال حدثني أبي أن وائل بن حجر قال قلت لأنظرن إلى صلاة رسول الله صلى الله عليه وسلم كيف يصلي فنظرت إليه فوصف قال ثم قعد وافترش رجله اليسرى ووضع كفه اليسرى على فخذه وركبته اليسرى وجعل حد مرفقه الأيمن على فخذه اليمنى ثم قبض اثنتين من أصابعه وحلق حلقه ثم رفع أصبعه فرأيته يحركها يدعو بها سنن النسائي (المجتبى) ج: 3 ص: 37

References:
1. Nasaee : 889
2. Tharamee: 1323
3. Ahmad :18115
4. Ibn Khuzayma 1/86/1-2
5. Ibn Hibban (485)
6. Tharamee Khabeer
7. Bayhaqee
8. Sunan Khubra Nasaee
9. Al Munthaka Ibn Jaruth

This Hadith in Ibn Khuzayma was authenticated by Sheikh Al Albani (Rah).
We have to take from where he took and it is essential to re-check its authenticity.
The perfect  followers of  Imaam's   should leave their views if his view contradicted with the Sunnah of Prophet (Let Peace be Upon Him), for  “When a judge passes judgment, if he makes his effort (ijtihaad) and rules correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules wrongly, he will have one reward.” (Related by al-Bukhaaree, Muslim and others.)

Taqleed (blind following) which Imaam at-Tahaawee was referring to when he said: "Only someone with party-spirit or a fool blindly follows opinion" - quoted by Ibn 'Aabideen in Rasm al-Muftee (vol. 1, p. 32 from the Compilation of his Essays).
Let’s REVISE this Sunnah and Revisit the authenticity of this Hadith:

In all of the narrations of evidence (b) this is the chain of narration:

Wa'il ibn Hujr al-Hadrami -> Kulayb ibn Shihab (father of Asim) -> Sheikh Asim ibn Kulayb -> Za'ida ibn Qudama al-Thaqfi

All of the Hadith in the above list (9 hadith) have Za’da (زائدة) as the last person in the chain.

Imam Ibn Khuzayma (rah) who reported the hadith in evidence (b) also said:

ليس في شيء من الأخبار يحركها إلا في هذا الخبر زائد ذكره

Translation: "There is not a single hadith containing yuharrikuha ("he moved it") except this hadith mentioned by Za'ida" [Sahih Ibn Khuzayma, (1/354)].

Why did Ibn Khuzayma said except the mention from Zaida ?
Because the same hadith of Wa'il ibn Hujr is also narrated by some of the companions of Sheikh Asim ibn Kulayb. The companions of Asim (with their hadiths, which are well authenticated (hasan)) are:

1. (Asim ibn Kulayb) saw him (Bishr ibn al-Mufaddal) say in this manner. Bishr made the circle with the thumb and the middle finger and pointed with the forefinger. Sunan Abi Dawud 726 (http://sunnah.com/abudawud/2/336) and  Sunan Abu Dawud 957 (http://sunnah.com/abudawud/2/568)
2. Sufyan al-Thawri: "then he pointed with his index finger, putting the thumb to the middle finger to make a ring with them" (al-Musannaf 2.68–69);
3. Sufyan ibn Uyayna: "he joined his thumb and middle finger to make a ring, and pointed with his index finger" (Ahmad, 4.318); 
4. Shu'ba ibn al-Hajjaj: "he pointed with his index finger, and formed a ring with the middle one" (Ahmad, 4.319); 
5. Qays ibn al-Rabi: "then he joined his thumb and middle finger to make a ring, and pointed with his index finger (Tabarani, 22.33–34); 
6. Abd al-Wahid ibn Ziyad al-Abdi: "he made a ring with a finger, and pointed with his index finger" (Ahmad, 4.316); 
7. Abdullah ibn Idris al-Awdi: "he had joined his thumb and middle finger to make a ring, and raised the finger between them to make du'a (supplication) in the Testification of Faith" (Ibn Majah, 1.295); 
8. Zuhayr ibn Mu'awiya: "and I saw him [‘Asim] say, "Like this,"—and Zuhayr pointed with his first index finger, holding two fingers in, and made a ring with his thumb and second index [middle] finger" (Ahmad, 4.318–19); 
9. Abu al-Ahwas Sallam ibn Sulaym: "he began making du‘a like this—meaning with his index  finger, pointing with it—" (Musnad al-Tayalisi, 137);
10. Khalid ibn Abdullah al-Wasiti: "then he joined his thumb and middle finger to make a ring, and pointed with his index finger" (Bayhaqi, 2.131).

.
      All of these narrators are reliable (thiqat), and all heard  Asim ibn Kulayb relate that the Prophet (Allah bless him and give him peace) "pointed with (ashara bi) his index finger" during the Testimony of Faith in his prayer. There are many other narrations of "pointing with the index finger" transmitted through sheikhs other than Asim, for example, in Sahih Muslim 579a,b and 580 a,b  Chapter 65: How Jalsa Is To Be Observed).

So evidence (a) is more correct than evidence (b) and  this hadith is a mistake and is amongst the "Shaad of Za'ida ibn Qudama al-Thaqfi.
ash-shaadhdh – الشَّاذ   =>  linguistically,  ash-shaadhdh means the “odd one out”.

Other scholars opinion on evidence (b)

Sheikh Shua'yb al Ara'nut said after this hadith in his Takhrij and Tahqiq of Musnad Ahmed bin Hanbal:

حديث صحيح دون قوله : " فرأيته يحركها يدعو بها " فهو شاذ انفرد به زائدة

Translation: This hadith is Sahih except for the saying that I saw him move it, supplicating with it. This is "SHADH" and Zaidah is "ALONE IN NARRATING IT" [Musnad Ahmed bin Hanbal with Tahqiq of Shu’ayb al Ara’nut (4/318)]
حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحَسَنِ الْمِصِّيصِيُّ، حَدَّثَنَا حَجَّاجٌ، عَنِ ابْنِ جُرَيْجٍ، عَنْ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ، عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، أَنَّهُ ذَكَرَ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُشِيرُ بِأُصْبُعِهِ إِذَا دَعَا وَلاَ يُحَرِّكُهَا ‏.‏ قَالَ ابْنُ جُرَيْجٍ وَزَادَ عَمْرُو بْنُ دِينَارٍ قَالَ أَخْبَرَنِي عَامِرٌ عَنْ أَبِيهِ أَنَّهُ رَأَى النَّبِيَّ صلى الله عليه وسلم يَدْعُو كَذَلِكَ وَيَتَحَامَلُ النَّبِيُّ صلى الله عليه وسلم بِيَدِهِ الْيُسْرَى عَلَى فَخِذِهِ الْيُسْرَى

Narrated Abdullah ibn az-Zubayr:
The Prophet (ﷺ) used to point with his finger (at the end of the tashahhud) and he "WOULD NOT MOVE IT"
Ibn Juraij said: "And 'Amr bin Dinar added: 'He (Ziyad) said: "'Amir informed me from his father that he saw the Prophet (ﷺ) supplicating like that. And the Prophet (ﷺ) would brace himself with his left hand on his left knee. 
Sunan Abi Dawud 989 (http://sunnah.com/abudawud/2/600)
http://sunnah.com/nasai/13/92

It is also narrated from Imam Baihaqi (rah) that the Prophet (Peace be upon him) used to point with his index finger when making supplication, without moving it" (Sunnan Bayhaqi al-Kubra, 2:131–132).

Imam Nawawi (rah) says:-

قال النووي إسناده صحيح. فهذا الحديث يدل صراحة على عدم التحريك وهو قول أبي حنيفة.

Imam Nawawi said: The Isnad is "SAHIH". This hadith is a clear proof on negation of moving (finger in tashaddud) and it also the saying of Imam Abu Hanifa [Al-Mubarakfuri in Tuhfa tul Ahwadhi, 2/165]

Imam al-Nawawi (rah) also said in his al-Majmu” (3/398):

وهل يحركها عند الرفع بالاشارة فيه أوجه (الصحيح) الذى قطع به الجمهور أنه لا يحركها فلو حركها كان مكروها ولا تبطل صلاته لانه عمل قليل

Translation: Whether one should move his finger when lifting it to point with it? The correct position on this which is also decisive opinion of the majority of scholars - is that one should not move his finger, and if he does happen to move it, this is "Makruh" but does not nullify his prayer due to it being a minor movement. [Al-Nawawi in al-Majmu 3/398)]

So we know that the Prophet (Allah bless him and give him peace) used to point with his index finger, and that the version of "moving his finger" is shadhdh or "deviant," and represents a slip of the narrator, for the word ishara in the majority's version means only "to point or gesture at," or "to indicate with the hand," and has no recorded lexical sense of wiggling or shaking the finger (Lisan al-'Arab, 4.437 and al-Qamus al-muhit (540).

Conclusion: The Most correct view is evidence (a) . Once should point out the index finger in Tashahud and SHOULD NOT MOVE IT.  Moving is Not from the Sunnah of our beloved Prophet (Let Peace be Upon Him) and followers of there Imam's should correct themselves immediately and it is a Makruh as pointed out by Imam Nawawi (Rah).

The Most Glorified is your Lord, the Lord of honour and power! (He is free) from what they attribute to Him! And peace be on the Messengers!And all praise and thanks are Allâh's, the Lord of the 'آlamîn (mankind, jinn and all that exists).[ Soorah as-Saaffaat Chapter:37 Verse:180-182]

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Death is better for a believer; rather than to live with arrogance even for a second.

Death is better for a believer; rather than to live with arrogance even for a second.

Pride is My cloak and greatness is My robe

The Messenger of Allah (sal Allahu alaihi wa sallam) said, “Allah the Almighty said, ‘Pride is My cloak and greatness is My robe, and he who competes with Me in respect of either of them, I shall cast into the Hell Fire.’”

[Sunan Abu Dawud - Classed as Sahih by Shaykh al-Albaani]

Commentary:

Kibr (arrogance/pride) is a blameworthy characteristic which is the feature of Iblees and his cohorts in this world, those on whose hearts Allah has placed a seal.

The first one who showed arrogance towards Allah and His creation was the accursed Iblees, when Allah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Allah says (interpretation of the meaning):

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.

(Allah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay’” [Al-A’raaf 7:11-12]

Arrogance is one of the characteristics of Iblees, so whoever wants to be arrogant should realise that he is acquiring a characteristic of the devils, and that he is not acquiring a characteristic of the noble angels who obeyed their Lord and fell down prostrate.

Moreover, arrogance may be the cause of a person being deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in the following two ahadith:

1. It was narrated from ‘Abd-Allah ibn Mas’ood (radi Allahu anhu) that the Prophet (sal Allahu alaihi wa sallam) said: “No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allah, what if a man likes his clothes and his shoes to look good?” He (sal Allahu alaihi wa sallam) said, “Allah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.” [Sahih Muslim]

2. It was narrated that ‘Abd-Allah ibn ‘Umar (radi Allahu anhu) said: The Messenger of Allah (sal Allahu alaihi wa sallam) said: “Whoever lets his garment drag along the ground out of pride, Allah will not look at him on the Day of Resurrection.” Abu Bakr (radi Allahu anhu) said: “Sometimes my garment slips down on one side, unless I pay attention to it.” The Messenger of Allah (sal Allahu alaihi wa sallam) said, “You are not doing that out of pride.” [Sahih Al-Bukhari]

Secondly:

Pride is an attribute that is not befitting for anyone except Allah. One of Allah’s names is Al-Mutakabbir (the Majestic) which means He is the One Who is above all bad qualities, shortcomings and faults, because of His might and pride. Whoever seeks to compete with Allah in that, Allah will destroy him, wreak vengeance on him and make things difficult for him.

In a similar Hadith to the one we are discussing, it was narrated that Abu Sa’eed al-Khudri and Abu Hurayrah (radi Allahu anhum) said: The Messenger of Allah (sal Allahu alaihi wa sallam) said: “Might is His garment and pride is His cloak; whoever seeks to compete with Me concerning them, I will punish him.” [Sahih Muslim]

Imam Al-Nawawi (may Allah have mercy upon him) said in his ‘Sharh (commentary) on Sahih Muslim’: “This is how it is narrated in all texts. The pronoun in the words ‘His garment’ and ‘His cloak’ refers to Allah, and there is something omitted; what is meant is ‘Allah says, ‘whoever seeks to compete with Me concerning them, I will punish him’.

What is meant by ‘seeks to compete with Me’ is seeking to acquire that characteristic in the sense of sharing in it.

This is a stern warning against arrogance which clearly demonstrates that it is haram.

Everyone who tries to be arrogant and put himself above others, Allah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

It was narrated from ‘Amr ibn Shu’ayb via his father and grandfather that the Prophet (sal Allahu alaihi wa sallam) said: “On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal.” [Narrated by al-Tirmidhi, 2492 - Classed as Hasan by al-Albaani in Sahih al-Tirmidhi, 2025]

Thirdly:

Arrogance is of several types, including the following:

1. When a person does not accept the truth and produces false arguments against it, as we have mentioned in the Hadith of ‘Abd-Allaah ibn Mas’ood (radi Allahu anhu), “Arrogance means rejecting the truth and looking down on people.”

2. When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

It was narrated that Abu Hurayrah (radi Allahu anhu) said: The Prophet (sal Allahu alaihi wa sallam) said: “Whilst a man was walking, dragging his garment with pride, with his hair nicely combed, Allah caused the earth to swallow him and he will go on sinking in it until the Day of Resurrection.” [Sahih al-Bukhari and Muslim]

A similar case is the story of the friend of the man whose companion spoke to him arrogantly. Allah says (interpretation of the meaning):

“And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’” [Al-Kahf 18:34]

It may be that he was boasting about his tribe and linage.

Fourthly:

One of the remedies for arrogance is to think of yourself as being just like other people and realise that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allah) is the true criterion of superiority.

Allah says (interpretation of the meaning):

“Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)” [Al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth (cf. al-Isra’ 17:37), as Allah says (interpretation of the meaning):

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses” [Luqmaan 31:18-19]

Imam Al-Qurtubi (may Allah have mercy upon him) said:

“The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

Qutaadah (may Allah have mercy upon him) said: it means showing off in walking; or it was said that it means vanity.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.” [Tafseer al-Qurtubi]

Another remedy for arrogance is for a person to realise that on the Day of Resurrection he will be gathered in a small form like an ant which will be trampled underfoot. Arrogant people are hated by other people just as they are hated by Allah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces. So what does he have to feel so proud and arrogant about?!

We ask Allah to rid us all of pride and arrogance and make us humble. Ameen!

And Allah knows best!

Good Friend

In the name of Allah, Most Gracious, Most Merciful

Indeed the best speech is the Book of Allaah and the best guidance is the guidance brought by Muhammad(let peace be upon him). The most evil of matters is the innovated one. Every innovation is bid'ah. Every bid'ah is misguidance, and every misguidance leads to Hell Fire.

Words of Prophet Sallahu Alaihiwasallam in choosing right friend:

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.”
Source: [Sunan Abu Dawud 4833 , Jami` at-Tirmidhi 2378, Riyad as-Salihin :367 Sahih according to An-Nawawi]

Narrated Abu Musa:
Allah's Messenger (ﷺ) said, "The example of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof."  [Sahih al-Bukhari 2101]


In his commentary of this Hadith, Imam an-Nawawi (RAH) said that the Messenger of Allaah (sallAllaahu 'alayhi wa salam) compared a good companion to a seller of musk and spoke of the virtue of having companions who are good, who have noble manners, piety, knowledge and good culture. Such are those who grant us from their virtue. And he (sallAllaahu 'alayhi wa salam) forbade us to sit with those who do evil, commit a lot of sins and other bad deeds, as well as with innovators, backbiters, and so forth.

Another scholar said: “Keeping good company with the pious results in attainment of beneficial knowledge, noble manners and righteous actions, whereas keeping company with the wicked prevents all of that.”

Bad companionship is detrimental to your religion.
Bad friends stopped Abu Taalib from accepting Islam whilst he was on his deathbed.
The son of Prophet Nuh, too chose bad company over his truthful father and was doomed.
Qarun and Haman were two bad friends of Firawn who gave him wrong advices .



YOUR FRIENDS REFLECT YOUR PERSONALITY..   By Nisaar Y Nadiadwala
There are two fine examples of a good friend and a bad friend in the Qur’an which goes unnoticed by many readers of the Qur’an. Qarun was from Bani Israel and not from the people of Pharaoh, yet he choose to desert his own people and opted to be doomed along with the Paraoh (Surah Qasas , ch 28, verse 76).
Qarun held a top position in the ministry of the Pharaoh, and naturally it was expected of him to be a source of benefit to his own people but rather he was among those who incited Pharoah against the Bani Israel, especially Moosa (a.s.). It was he who was among those who advised the Pharoah to kill the male children of Bani Israel and leave the females alive (Surah Ghafir ch 40, verse 24, 25) He was among those who incited Pharaoh to kill Moosa. Qarun and Haman were among those bad advisors who hastened Pharaoh to his own destruction. In the same Surah, the next ayat begins with a man from the people of Pharaoh, who too held a good position in the court, but the Qur’an testifies that he was a believer (Surah Ghafir, ch 40, verse 28). He advised Pharaoh not to kill Moses and kept on arguing on his behalf. The Quran records his arguments till 16 verses!
What kind of suggestions and advices your friends give you? Do they allure you to a new movie or introduce you to a Non-mahram or accompany you to a mall and insist that you buy branded mobiles, and dresses and shoes and blow away your money….? Or do they caution you from being immodest or discourage your from plunging into sexual adventures and being extravagant? If you can differentiate between a good advice and a bad advice then you are a good advisor for your own self.
The Qur’an highlights an essential quality of a good friend which can be used as a parameter in judging your friends. Open Surah Toubah ch 9, verse 71, and read it : The believing man and the believing women are wali of each others…….Wali is among the most misunderstood term by many Muslims. The Qur’an uses it for a ‘protector’ ‘a well wisher’, ‘a guardian’ and ‘a friend’. The wise verse further elaborates “They command that which is good and forbid that which is bad”. Do your friends command you to do good and stop you from haram? Rather I would turn the question in your direction and ask you “do you yourself qualify this test with regards to your friends”? When was the last time that you noticed that your friend is addicted to TV serials or watching movies or chasing girls? Do you possess enough courage like that believing man from the people of Pharaoh who dared to stand up for truth in spite of all odds against him?
Bad companions will discourage you, they will try to pull you down and yet continue to be with you pretending to be your will wishers. You will find many around you. If you refer Surah Ahzab, Surah 33, verse 12- 13, you will find a mentioning of such people too. They have a disease in their hearts. So at a crucial junction when the Muslims were busy in encouraging each others, they tried to demoralize them “farje’oo” they passed a word, “Return back to you homes” trying to cause fissures among the ranks of the Muslims. Do your friends discourage you from going ahead with good things? Or do you discourage your friends from going ahead in good things?
The Qur’an describes the plight of a person who will regret for being doomed due to wrong friends: Ah woe to me! I wish I had not taken so and so as my close friend…. Surah Furqan ch 25 verse 28.
Author:Nisaar Nisaar Y. Nadiadwala"
https://www.facebook.com/NisaarYNadiadwala/posts/968974263153271

And Finally a Dua  from “The Noble Qur’aan” to ever remember!

Ash-Shu'araa / The Poets Chapter 26: verses 83 to 87

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ.
وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ
وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ
وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ

Rabbi Habli Hukmow wa-al hikni bis-saliheen. waja al-li lisana sidhkhin fil a’khirin. Waja alni min warazathi jannathin naeem. Wala thukzini yo’wma yubath’oon

[26:83] My Lord! Bestow Hukm (religious knowledge) on me, and join me with the righteous.

[26:84] And grant me an honorable mention in later generations.

[26:85] And make me one of the inheritors of the Paradise of Delight.

[26:87] And disgrace me not on the Day when (all the creatures) will be resurrected.

Allah has blessed me with many wonderful friendships throughout my life. Most have served as a comforting, healing balm that has pulled me through some of the more difficult times of my life. Others have created so much drama and turmoil that I couldn't cut them loose fast enough! I have friendships that have followed me from childhood until now, as I attempt to raise my own children, and I have encountered fresh, new relationships in the process of carving their own deep, meaningful connections. The Prophet  was known to have said, "When souls recognize one another, they will become friends, if not, they will simply part ways." [Muslim]

The Prophet  also stated, “A true believer is a mirror to his brother. He prevents him from any harm.” [Abu Daawood] We are in fact mirrors in some way of those we decide to take on as companions. I have been guilty of associating with individuals whose behavior is not worth mentioning, let alone imitating. I have suffered the consequences of those alliances. When left alone for a while after having departed their company, I would suddenly see the light and recognize them for the lying/undependable/deviant person they really were all along. But then also came the sobering realization that I might not be so different, as I had found something attractive enough in them to pursue an acquaintance, regardless of all the glaring, warning signs.

As believers, we are instructed to be careful of the companions we choose for friendship. Our friendships can draw us closer to our Creator or cause us to sever all ties of faith we have established. As with most relationships in this lifetime, we will experience blessings in some friendships, and trials through others. Just who are your friends? How do they affect the person you are or hope to become? What kind of friend are you?

The Peer Pressure that Never Ends

It doesn't matter if you are a high school student, university student, or working your way through the corporate world. Peer pressure is a never-ending presence that must be dealt with. Its face may change, but its goal is unwavering: to influence you by attacking your personal vulnerabilities. It may be the quiet urge to join your fellow students after a difficult exam at that party everyone's been talking about all week. Sure there will be drinking, smoking and free gender mixing, but you can still go and have a good time without indulging in all of that, right? Or maybe it's the feeling that you might fit in with your coworkers even better if just once and a while you joined them after work at their favorite little bar down the street. After all, there's no harm in a little socializing after work, right?

We all want to fit in. In our human desire to feel comfortable in our surroundings with others, we must always consider the cost, for there is a consequence for every action we choose. Most of us are usually aware of who, what, when and where pressure to do wrong can surface. It is important that we surround ourselves with righteous friendships, the kind that provides goodness, security, and remembrance of Allah. The Quran encourages us to cultivate such relationships: “And keep your soul content with those who call on their Lord morning and evening, seeking His face, and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” [Quran 18:28]

When faith wanes in the presence of beneficial friendships, you find that you are surrounded by those who stand strong in front of you, beside you, and behind you providing much needed support. When it seems you might slip and fall, they are there with ropes of faith that tie around you and pull you up and onward. The Prophet  gave a beautiful analogy of this sort of friendship saying, “The good companion and the bad companion are like the bearer of musk and the one who pumps from the bellows. With the bearer of musk, he will give you a share, or you will buy from him, or you will smell a pleasant scent from him; but the one who pumps the bellows, either he will burn your clothes or you will smell a foul stench from him.”[Al-Bukhari and Muslim]

What About Your Friends?

We are most likely to be similar to those we spend the majority of our time with. As the Prophet  once said, “A person is likely to follow the faith of his friend, look (carefully) whom you choose to befriend.” (Ahmad) So what are some specific traits of sincere, loving, true friends?

They Help You to Become a Better and More Productive Person. A good and sincere friend actually inspires you, through his/her words or actions, to do self-reflection and to improve yourself.

He/She is Like a Mirror to You. The Prophet  stated, "The believer is like a mirror to other believers (in truthfulness)." [Abu Daawood]. Like a mirror's ability to cast a true reflection, so should your friend be true enough to give you an honest image of yourself. They should be able to for-give your mistakes, but not hide or exaggerate your strengths and weaknesses.

His/Her Manners and Lifestyle Remind You of Allah? The Prophet  was once asked, “Who is the best person to befriend?” He who helps you remember Allah, and reminds you when you forget Him," he wisely counseled. The Prophet  was also asked, "Who is best among people?" He replied, "He who, when you look at him, you remember Allah." A friend such as this reflects qualities of love, mercy, honesty, service, patience, optimism, professionalism, and the entire lifestyle taught by Islam.

Does He/She Love You Solely for the Sake of Allah? Often the friendships we have from school, work, and throughout our community may crumble over time if not initiated for the right reasons. A friendship based on Islamic principles is sincere and ever-lasting. It can be strengthened by a higher purpose and strong faith.

Do You Feel Comfortable and Secure in His/Her Presence? If you are in the midst of a friendship that leaves you feeling guilty about the things you do and the conversations you share, then it might be time to question the benefit of that relationship. Is the short time in this life with such a friend worth the consequences that you may ultimately have to face with Allah?

It is important that you have complete confidence in your values and beliefs. This makes setting limits and boundaries of what is acceptable and what is not acceptable much easier. You must be completely aware of your boundaries at all times. Above all, you must know what pleases and offends Allah. Friendships based on superficial principles can lead you to an artificial world of false hopes and illusion. There are two ways to handle a "toxic" friendship: either try gently to influence your friend through positive, Islamic inspiration, or simply to end the relationship. We are all familiar with the popular saying that every relationship that we encounter has "a season and a reason," meaning some friendships will stand the test of time and last a life-time, while others will be brief encounters. Every relationship has a valuable lesson for us to learn. When considering your friendships, remember the wise saying: “Being alone is better than having an evil companion; and having a sincere companion is better than being alone.” (Unknown)
http://www.islamweb.net/en/article/198784/the-company-we-choose-to-keep

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Zaqqoom

Zaqqoom – The Food of Jahannum The Prophet (sal Allahu alaihi wa sallam) said: “If one drop from Az-Zaqqoom were to land on this world, the people of earth and all their means of sustenance would be destroyed. So how must it be for the one who must eat it?” [Tirmidhi]

 In this hadith the Prophet (sal Allahu alaihi wa sallam) portrayed for us the ugly and terrifying nature of Zaqqoom. Zaqqoom and Daree are the foods of the people of Jahannum. However, these foods will be of no benefit whatsoever to the people who eat them, and they will not enjoy them in the least. This is one of the forms of punishment that they will suffer. Allah (subhana wa ta’ala) says: “Verily the tree of Zaqqoom will be the food of the sinful, like molten brass, it will boil in their insides, like the boiling of scalding water.” [Quran 44:43-46]

Another description of the tree of Zaqqoom is in the following Ayaat of the Quran: “Is that (Jannah) the better entertainment or the tree of Zaqqoom? For We have truly made it a trial for the wrongdoers. For it is a tree that springs out of the bottom of Hellfire. The shoots of its fruit-stalks are like the heads of devils; Truly, they will eat thereof and fill their bellies therewith. Then on top of that they will be given to drink a mixture made of boiling water. Then, shall their return be to the blazing Fire of Hell.” [Quran 37:62-68]

The Prophet (sal Allahu alaihi wa sallam) had complete conviction in the Hereafter and Allah (subhana wa ta’ala) filled his heart with our love, so he tried his utmost to save us from Jahannum. The descriptions of Zaqqoom show us why the Prophet (sal Allahu alaihi wa sallam) undertook every hardship so that people may change their course and not betray their oath to Allah (subhana wa ta’ala).

making du’aa’ in mother tongue

   

Ruling on making du’aa’ in languages other than Arabic in the prayer - 20953

Can we ask duas,in languages other than arabic in the salat after thashahud and the duas in sunnah.can we pray other duas from the quran that is not in sunnah.

Praise be to Allaah.  

Firstly: 

If the worshipper can say du’aa’ well in Arabic, it is not permissible for him to make du’aa’ in any other language. 

But if the worshipper is unable to make du’aa’ in Arabic, there is no reason why he should not make du’aa’ in his own language, so long as he starts learning Arabic in the meantime.  

With regard to making du’aa’ in languages other than Arabic outside of prayer, there is nothing wrong with that, especially if that will make the worshipper more focused in his du’aa’. 

Shaykh al-Islam Ibn Taymiyah said: 

It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs. 

Majmoo’ al-Fataawa, 22/488-489. 

Secondly: 

There is nothing wrong with reciting du’aa’s mentioned in the Qur’aan even if there is no report in the Sunnah that the Prophet (peace and blessings of Allaah be upon him) recited them in his du’aa’. They are all good and contain guidance. Most of the du’aa’s of the Prophets and Messengers that we know are from the Qur’aan. Undoubtedly their du’aa’s are the most eloquent and most profound in meaning. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

People should make du’aa’ by reciting the prescribed du’aa’s that are mentioned in the Qur’aan and Sunnah, because these are undoubtedly virtuous and good, and this is the straight path. The scholars of Islam and the imams have mentioned the du’aa’s that are prescribed in Islam, and turned away from the innovated du’aa’s, so we should follow them in that. 

Majmoo’ al-Fataawa’, 1/346, 348. 

And Allaah knows best.

Islam Q & A
 http://www.islamqa.com/en/ref/islamqa/20953/print

Moderation in Eating and avoid Extravagance

ALL Praise be to ALLAH!

http://www.youtube.com/watch?v=MNr4tgTEOMs

The are many who are hungry and starving and Islam,  nicely  teaches us on  “How to Eat”..  In  Empire Hotel, Koramangala, Bangalore I saw this quote “ Take what you Eat and Eat what you can…”    

The Sunnah encourages moderation in eating, and strongly criticizes extravagance.

On Wastage:

And eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) [Qur’an, al-Araaf :31]

Muslim :: Book 23 : Hadith 5046

Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: The Satan is present with any one of you in everything he does; he is present even when he eats food; so if any one of you drops a mouthful he should remove away anything filthy on it and eat it and not leave for the devil; and when he finishes (food) he should lick his fingers, for he does not know in what portion of his food the blessing lies.

Muslim :: Book 23 : Hadith 5044

Jabir reported Allah's Messenger (may peace be upon him) as saying: When any one of you drops a mouthful he should pick it up and remove any of the filth on it, and then eat it, and should not leave it for the Satan, and should not wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.

Muslim :: Book 23 : Hadith 5049

Anas reported that when Allah's Messenger (may peace be upon him) ate food he licked his three fingers, and he said: When any one of you drops a mouthful he should remove anything filthy from it and then eat it, and should not leave it for the Satan. He also commanded us that we should wipe the dish saying: You do not know in what portion of your food the blessing lies.

On Overeating:
The Prophet (peace and blessings of Allaah be upon him) said: The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (2380); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265).

A man burped in the presence of the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.” Narrated by al-Tirmidhi (2015); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

It was narrated that Naafi’ said: Ibn ‘Umar used not to eat until a poor man was brought to eat with him. I brought a man in to eat with him and he ate a great deal. He said: O Naafi’, do not let this man enter upon me, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The kaafir eats in seven intestines.” Narrated by al-Bukhaari (5393) and Muslim (2060).

Al-Nawawi said, commenting on this hadeeth (14/25): 

The scholars said: What the hadeeth means is to be content with little in this world and encouraging asceticism and contentment, in addition to the fact that eating little is a good characteristic, and eating a great deal is the opposite. As for the words of Ibn ‘Umar concerning the poor man who ate a great deal in his presence, “Do not let him enter upon me,” he only said that because he was behaving like a kaafir, and if a person is behaves like a kaafir it is makrooh to mix with him unnecessarily; moreover, the amount that this man ate could had fed a number of people.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Unity in Muslim Ummah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

In the Name of ALLAH the Most Beneficent and The Merciful

وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلَّا مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي

"And the Banu Isra’il divided into seventy-two sects and my ummah will divide into seventy-three sects, all of whom will go into the Fire except one millat (sect). “The sahabah  (RA) asked (him), “Who are they, O Messenger of Allah (SAW)”. He said, “(Who follow) what I am on and my companions (are on).”

The above Hadiz speaks about the divisions that will occur in Islam. But this Hadiz cannot be taken as a proof to divide the religion of Islam. Let see in the light of Quran on  division in Islam and whether this is permissible. very good explanation of Hadith of 73 sects by Sheik Yasir Qadhi  https://www.youtube.com/watch?v=6fDXifZ5jnY

ALLAH Subhanallhu Ta'ala says
وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ
And do not dispute (with one another) lest you lose courage and your strength departs [Soorah al-Anfaal 8:46]

وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ ..  مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
And do not be among those join deities with Allaah, those who split up their Deen and become sects - each party rejoicing with what it has! [Soorah ar-Room, 30:32]

وَلَا يَزَالُونَ مُخْتَلِفِينَإِلَّا  ...  مَن رَّحِمَ رَبُّكَ
But they will not cease to differ, except those on whom your Lord bestows His Mercy  [Soorah Hood 11:118-9]

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ
Verily, those who divide their religion and break up into sects, you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) have no concern with them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.[Soorah al-An'aam 6:159]

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
But they have broken their religion among them into sects, each group rejoicing in what is with it.[Soorah al-Mu'minoon  23:53]

فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ
So, leave them in their error for a time. [Soorah al-Mu.minoon  23:54]

وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ
And they divided not till after knowledge had come to them, through (selfish) transgression between themselves.[Soorah ash-Shooraa 42:14]


When ALLAH forbids dividing the ALLAH's religion, what does the sectarist have to say:

The following is the verse they quote

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong,and those will be the successful. [Soorah Aal-'Imraan 3:104]

But they forgot the next verse which says

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
"And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment" [Soorah Aal-'Imraan 3:105]

which warns from dividing. In today's world there are plenty of sects, divisions and organisation who claim that they call towards ALLAH but at the same time hate each other.

What should we do if we differ in the religious matters?
Answer:   We should refer to holy Qur.aan and authentic Sunnah.
Evidence from the Noble Quraan
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
If you differ in anything amongst yourselves, refer it to Allâh and His  Messenger [sal-Allâhu 'alayhi wa sallam], if you believe in Allâh and in the Last Day. That is better and more suitable for final determination."

ALLAH Subahanallahu Ta'ala also says
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). ( [Ash Shooraa 42: 10]

Evidence from the authentic Sunnah
I am leaving two things with you, you will never go astray if you hold fast to them, and they are Allaah's Book and the Sunnah», [Transmitted by al-Bukhaaree and Muslim]


How Prophet Mûsâ (Moses) (AS) handled difference of opinion:
Hârûn (Aaron) (As) feared causing division:
[Mûsâ (Moses)] said: "O Hârûn (Aaron)! What prevented you when you saw them going astray;
"That you followed me not (according to my advice to you)? Have you then disobeyed my order?"
He [Hârûn (Aaron)] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' [20:92 -94] ... And Musa(AS) asked for the forgiveness of his brother Harun(AS)[7:151].

Let see how the great companions of our Prophet (let peace be upon him) handled difference of opinion:
حَدَّثَنَا مُسَدَّدٌ، أَنَّ أَبَا مُعَاوِيَةَ، وَحَفْصَ بْنَ غِيَاثٍ، حَدَّثَاهُ - وَحَدِيثُ أَبِي مُعَاوِيَةَ، أَتَمُّ - عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، قَالَ صَلَّى عُثْمَانُ بِمِنًى أَرْبَعًا فَقَالَ عَبْدُ اللَّهِ صَلَّيْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم رَكْعَتَيْنِ وَمَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ وَمَعَ عُمَرَ رَكْعَتَيْنِ زَادَ عَنْ حَفْصٍ وَمَعَ عُثْمَانَ صَدْرًا مِنْ إِمَارَتِهِ ثُمَّ أَتَمَّهَا ‏.‏ زَادَ مِنْ هَا هُنَا عَنْ أَبِي مُعَاوِيَةَ ثُمَّ تَفَرَّقَتْ بِكُمُ الطُّرُقُ فَلَوَدِدْتُ أَنَّ لِي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَيْنِ مُتَقَبَّلَتَيْنِ ‏.‏ قَالَ الأَعْمَشُ فَحَدَّثَنِي مُعَاوِيَةُ بْنُ قُرَّةَ عَنْ أَشْيَاخِهِ أَنَّ عَبْدَ اللَّهِ صَلَّى أَرْبَعًا قَالَ فَقِيلَ لَهُ عِبْتَ عَلَى عُثْمَانَ ثُمَّ صَلَّيْتَ أَرْبَعًا قَالَ الْخِلاَفُ شَرٌّ ‏.‏
صحيح دون حديث معاوية بن قرة   (الألباني)

Narrated 'Abd al-Rahman b. Zaid:
'Uthman prayed four rak'ahs at Mina. 'Abd Allah (b. Mas'ud) said: I prayed two rak'ahs along with the Prophet (ﷺ) and two rak'ahs along with 'Umar. The version of Hafs added: And along with 'Uthman during the early period of his caliphate. He ('Uthman) began to offer complete prayer (i.e. four rak'ahs) later on. The version of Abu Mu'awiyah added: Then your modes of action varied. I would like to pray two rak'ahs acceptable to Allah instead of four rak'ahs.

Al-A'mash said: Mu'awiyah b. Qurrah reported to me from his teachers: 'Abd Allah (b. Mas'ud) once prayed four rak'ahs. He was told: You criticized 'Uthman but you yourself prayed four ? He replied: Dissension is evil.
Sunan Abi Dawud 1960 http://sunnah.com/abudawud/11/240
Its chain of narration is Saheeh (authentic), and something similar to this is related in the Musnad (5/155) of Imaam Ahmad, from Abu Dharr (raa).

They knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions.

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
And the foremost to embrace Islâm of the Muhâjirûn and the Ansâr and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.[Soorah at-Towbah 9:100]

Ibn Mas'ud –(radiallaahu 'anhu) – would advise his students, "If your intention is one of these three, do not seek knowledge: To shame the ignorant, or to argue with the Fuqahaa' (scholars), or to cause people to turn their faces in your direction. Intend with your actions and words that which is with Allaah, for indeed that which is with Allaah shall remain and everything else shall perish".

Speak Gently - "neither we are better than Musa (AS) Nor the wrong doer as bad as pharaoh:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

Do not show InJustice because you Hate them:

[5:8] O you who believe! Stand out firmly for Allâh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allâh. Verily, Allâh is Well-Acquainted with what you do.

Always say Good words

[17:53] And say to My slaves (i.e. the true believers of Islâmic Monotheism) that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows a state of conflict and disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy.

The Misleaders carry the sin of others as well

[16:25] They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!

Have Excuse for Brother and Supplicate for forgiveness and Straight path

قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ
قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
[7:150] [Hârûn (Aaron)] said: "O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me amongst the people who are Zâlimûn (wrong doers)."
[7:151] Mûsâ (Moses) said: "O my Lord! Forgive me and my brother, and admit us into Your Mercy, for you are the Most Merciful of those who show mercy."

A Call towards Unity:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves, and remember Allâh's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. [Soorah Aal-'Imraan 3:103]

قُلْ مَن كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): Whoever is in error, the Most Gracious (Allâh) will extend (the rope) to him, until, when they see that which they were promised, either the torment or the Hour, they will come to know who is worst in position, and who is weaker in forces. [Soorah Maryam 19:75]


A Dua for Unity:
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ
Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.[Soorah al-Hashr 59:10]


MESSAGE to the Islamic Ummah -sheikh Muhammed Ar-Rawi--هنا بكى محمد الراوي
http://www.youtube.com/watch?v=vaKwA9R-lS0


And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.