The number of Tasbihs in prostration

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

A group of jurists maintained that the utmost level of perfection for the Imaam in this regard is to say the Tasbeeh ten times because Anas may Allaah be pleased with him said, “I have not seen anyone whose prayer is more similar to that of the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) than this young man - meaning ‘Umar ibn ‘Abd Al-‘Azeez. We guessed that he says the Tasbeeh ten times in Rukoo‘ and ten times in Sujood.” Imaam Ahmad said, “Al-Hasan reported that the perfect manner in reciting the Tasbeeh in Rukoo‘ and Sujood is to say it seven times, the average is five, and the minimum is three times.”

أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ عُمَرَ بْنِ كَيْسَانَ، قَالَ حَدَّثَنِي أَبِي، عَنْ وَهْبِ بْنِ مَانُوسٍ، قَالَ سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ مَا رَأَيْتُ أَحَدًا أَشْبَهَ صَلاَةً بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم مِنْ هَذَا الْفَتَى - يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ - فَحَزَرْنَا فِي رُكُوعِهِ عَشْرَ تَسْبِيحَاتٍ وَفِي سُجُودِهِ عَشْرَ تَسْبِيحَاتٍ ‏
Anas bin Malik said:
"I have never seen anyone whose prayer more closely resembles the prayer of the Messenger of Allah (ﷺ) than this young man- meaning 'Umar bin Abdul-aziz. And we estimated that when bowing he said the Tasbih ten times and when prostrating he said the Tasbih ten times."
Grade : Hasan (Darussalam)
Sunan an-Nasa'i 1135 http://sunnah.com/nasai/12/107
Also:
http://sunnah.com/tirmidhi/3/30 (Sahih - Darussalaam)
http://sunnah.com/abudawud/2/498 (Weak -albani)


The maximum number of Tasbeeh for the worshiper performing the prayer individually is determined by what is common among Muslims. (http://islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=247609)

وَرُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُ قَالَ أَسْتَحِبُّ لِلإِمَامِ أَنْ يُسَبِّحَ خَمْسَ تَسْبِيحَاتٍ لِكَىْ يُدْرِكَ مَنْ خَلْفَهُ ثَلاَثَ تَسْبِيحَاتٍ . وَهَكَذَا قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ

Abdhullah Ibn Mubarak (RAH) used to say Tasbeeh 5 times when leading the salah so that people following can complete 3 times.
http://sunnah.com/tirmidhi/2/113
Hadith is weak but not the report from Abdhullah Ibn Mubarak(rah) and Abdhullah is not present in the chain of Narrarators of that Hadith.

Also :
http://library.islamweb.net/newlibrary/display_book.php?idfrom=479&idto=482&bk_no=56&ID=200

Consensus of other Sahaba are required for Islamic law if Hadith is narrated by a single Sahaba:

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Some excerpts from at-Tawassul wal-Waseela by Ibn Tayyimiyah (Rah)

We can't decide a  law relying on the sole narration of Sahabi. If the meaning of the Hadith conflicts with the understanding of the Sahabi, we should give importance to the text of the Hadith rather than the explanation of Sahabi.

Regarding Enjoining acts of Worship and its prohibitions, if a single Sahabi is narrating about Prophet (saw), and if the other sahaba didn't agreed to its narration and if the other narrations are in agreement with other sahabis opinion, then laws are framed on basis on the opinion of majority of Sahaba. A Muslim should not act on the lone opinion of the Sahabi and should stick to the majority. But regarding that lone opinion, the Sahabi would get the benefit of Ijtihad.  But the masai'il should be of worth for ijtihad.

There are various proofs for not deducing Islamic laws on lone opinions.  Umar (Ra) used to wash his eye pits during Wudhoo. He would take new water for wiping the ears. Abu Huraira (RA) used to wash his hands until he reached the upper arm and said, "whoever wants his face to Shine on the Hereafter should wash up to upper arm (Sahih Muslim 246b). Abu Huraira(Ra) used to wash his necks and would say this is the place where one would be chained. 

Though Umar(RA)  and Abu Huraira (RA) said  these are Sunnah,  majority of the scholars have differed in this.  They say other than these two sahabis none of them did wudhu like this. In the Hadiths regarding Prophets Wudhu , many hadiths are found in Bukhari and Muslim and there is no Narration available that Prophet (Saw) fetched new water for wiping the ears or Prophet (saw) washed upper arm and above the ankles and Prophet (saw) wiped on his neck.

There is no narration from Prophet (Saw) like what Abu Huraira(RA) said i.e. one should wash up to upper arm for the face to Shine in Hereafter. They are words attributed to Abu Huraira (RA) in some of the Hadith. He (saw) said,

"They (my followers) will come with bright faces and white limbs because of Wudhu". Prophet (saw) used to wash his arms and feet up to ankle and Prophet(saw) words "Khurrath" belongs to face. In order to make the face brighter, one should wash his face and not washing hands beyond arms or washing beyond ankles. In Arabic "hujlath"  is the term used for whiteness of Hands and feet and not Khurrath. Abu Hurairah(RA) sais "He who can afford among you, let him increase the brightness of his forehead and that of hands and legs" and people who heard it would have mistaken for washing arms for increasing the brightness of the face.

The brightness of the Face in the Hereafter would be given only to the face , because face is a defined organ. One should wash his face fully. Only then Wudhu would be valid.. Washing the forehead for increasing the whiteness of the face is an wrong act. Prophet (saw) did not say that the forehead or head would be made white. It’s not considered as Sunnah to wash the Hands or feet beyond the prescribed boundary. "Musla" is the term used for washing the upper arms.

Let’s taken another example. Ibn Umar (RA) used to follow the Prophet(Saw) exactly. So much so that he would even would love to walk in the footsteps in Prophet(saw) walked. Ibn Umar(RA) would break his journey and stay in

places wherever Prophet(saw) broke his journey and stayed. He used to stand and perform wudhu where Prophet(saw) would do wudhu. He would pour the remaining water on the plants and trees where Prophet(saw) poured the water.

Ibn Umar(RA) would do many such acts.

Only few of the scholars recognize this kind of following. They consider it as Mustahab. But majority of the scholars do not consider this as Mustahab.

Some of the great Sahabis like Abu Bakr (RA), Umar(RA), Uthman (RA), Ali(RA), Muadh ibn Jabal (RA), Ibn Masud(RA) and other great Sahabis never did like what Ibn Umar (RA) did.  If they thoughts as good deed, they would

have done that. Because they fully followed Prophet (Saw) and they completely changed their life styles.

Following of Prophet (saw) is to follow him in his actions what he voluntarily did, we have to do it exactly . If the act is for the worship, we to have to do the worship in the same way. If certain places or time has been allocated for certain act, we too have to allocate for the same. He(saw) Circumambulated Kabah for Tawaf. He (saw) kissed the Black stone,  prayed behind Maqam Ibrahim. He loved to pray behind a particular pillar in Masjidul Nabavi. He loved to  climb Safa and Marwa and supplicate. During Haj, would supplicate in Muzdalifah and Arafah. All of these were done with an intention to do. We also have to do the same and we have to fully follow him in these acts.

But if the act has been done without intention, like getting down in certain place during journey. Praying if it’s time for prayer time etc. All these acts are not done intentionally. One may get tired during journey and may break the journey because of that. If these actions are done without intention, why do we need to break our journey in particular places where Prophet(saw) broke his journey. If we allocate such place and time for such acts it wouldn't be like following

Prophet(saw). Umar Ibn Katthab scolded about these acts and called it as Innovation. 

It was narrated that al-Ma’roor ibn Suwayd (may Allaah have mercy on him) said: We went out with ‘Umar ibn al-Khattaab, and we passed by a mosque on the way. The people hastened to pray there, and ‘Umar said, “What is the

matter with them?” They said, “This is a mosque in which the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed.” ‘Umar said, “O people, those who came before you were doomed because they followed such practices, until they established places of worship in such locations. If a time for prayer comes when you are there, then pray, and if it is not the time for prayer, then move on.” Narrated by Ibn Abi Shaybah in al-Musannaf, 7550.

When ‘Umar ibn al-Khattaab heard that there were people who came to the tree under which the Prophet (peace and blessings of Allaah be upon him) had received the bay’ah (oath of allegiance), he ordered that it be cut down.

Narrated by Ibn Abi Shaybah in al-Musannaf, 7545.

Because Prophet(saw) did not intentionally choose the place and time for these acts. But it’s true that Prophet (saw) got down at those places and prayed and this is known very well to Umar (RA). Yet he forbid as such innovation and condemned it as it was like resembling  Jews and Christians in acts of worship. If someone does that then it is outwardly following Prophet (Saw) but by principles following Jews and Christians.

This is the reason why scholars opinionated on jalsat al-istiraahah, i.e. resting after sujood while  getting  up for Qiyam for second Rakath. Prophet (saw) did sit before getting up. But what is the purpose of sitting? Did Prophet (saw) did that with intention or did he do it because of some requirement. Scholars who considered this as intended act, made it as sunnah while the scholars who considered acts as unintended, didn't make it as Sunnah.

Similar difference of opinions can be seen among various masaail. For example, Prophet (Saw) got down in Wadi Muhassab while returning in Haj from Mina. Scholars have difference of opinion on whether Prophet's (Saw) action was intended or unintended.  Abu Talha(RA) allowed eating Hail stones  fasting. We have to understand in the same way about Ibn `Umar(RA) touching the seat of the Prophet's minbar. This is same as saying Takbir on Eid Night by Ibn Abbas (RA) in Basara and Amr Bin Harisa (RA) in Kufa. These are not Mustahab because majority of the Sahaba (RA) didn't act on it and Prophet (Saw) didn't command as Shariiya law.

A Sahabi called Hudayfa (RA) permitted to eat for person fasting in day time  even if the sun has arisen. Umar (RA) and Ibn Umar(RA) had said that it is Kharahath(disliked) to use perfumed things before beginning Tawaf. Some Sahaba (RA) totally prohibited fasting during travelling. Salman (RA) considered Saliva as Najas (impure).

Also Ibn Umar(RA) used to forbid marrying People of Book. Also Ibn Umar(RA) and Ibn Umar(RA) used to say that a person with Major impurity should not do Tayammum. Ibn Umar(RA) and some Sahaba(RA) said "If a person  dies wearing Ihram, his Ihram becomes Baatil (nullified). Laws applicable to normal person would applicable to him". Muadth and Muawiyya (RA) said "A Muslim could become Inheritor of Kaafir's property. Ali (RA) and Ibn Abbas

(RA) said if a husband of pregnant women dies , she should in iddah(waiting period) twice the period. Ibn Abbas(RA) and others said the woman whose husband dies should confine to house.

Similarly,  Sahabis have expressed many opinions regarding many such Mas'alas. If a  Sahabi had expressed an opinion and others have differed with this Sahabi, then the laws are not formed on lone opinion. It is the Ijtihad of the Lone narrator and there is reward for even incorrect Ijtihad.  Madhab Imam and other scholars are of the same opinion.  No one has the right to declare on their own as sunna, wajib , haraam etc.  Some of the things forbidden by  Khulafa Rashideen are also to be understood that it was based on Prophet(saw) order.  The only person to declare as Wajib, Mustahab, Haraam, Makrooh is none other than Prophet (saw). 

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

In the Name of Allah, the Most Merciful, the Bestower of Mercy

A Believer does not perform a recommended action if it leads to separation, differing and tribulations. Rather, a Believer and a Daa’ee leaves off a recommended action (Mustahabb) if by not doing it will bring about a greater common benefit.

An example of that is that the Prophet (sal Allaahu alayhi wa sallam) did not demolish the Ka’bah and rebuild it on the foundations laid by Ibraheem; He [justified this by] saying:

The Quraysh have only recently left disbelief
For this reason, he left the Ka’bah as it was and did not change it – may peace and blessings be upon him – for the greater common benefit.

Shaykh al Allamah Bin Baaz رحمه الله

فلا يفعل مؤمن مستحباً يفضي إلى انشقاق وخلاف وفتنة بل يترك المؤمن المستحب، والداعي إلى الله عز وجل، إذا كان يترتب على تركه مصالح أعظم، من ذلك أن النبي صلى الله عليه وسلم ترك هدم الكعبة، وبناءها على قواعد إبراهيم، قال لأن قريشاً حديثو عهد بكفر، ولهذا تركها على حالها، ولم يغير عليه الصلاة والسلام للمصلحة العامة.


Source: http://www.binbaz.org.sa/mat/4438

Importanct of Adab (Moral characters)

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Mother of Imam Malik رحم الله would say to him:
اذهب إلى ربيعة فتعلم من أدبه قبل علمه
Go to Rabi’ah and learn ADAB before I'lm.



اهتمام السلف به قبل العلم:
يقول إبراهيم بن حبيب : "يا بني ائت الفقهاء والعلماء وتعلّم منهم وخذ من أدبهم وأخلاقهم وهديهم، فإن ذلك أحبُّ إليّ لك من كثير من الحديث ".
 Ibrahim Ibn Habib said : "O sons of Fuqaha  and Ulama,  learn from them and take it from their Adab  and Aqlaaq  and judgement,  Verily those are  lovely to you than  a lot of hadith."

وحكى مطرف أن أم الإمام مالك من أول يوم دخل فيه على العلم فقال: " كانت أمي تعممني وتقول لي:
اذهب إلى ربيعة فتعلم من أدبه قبل علمه".
Related from Mutaraff from Mother of Imam Maalik , On the First Day when Imam Maalik went to seek Knowledge, she said " Go to Rabi’ah and learn ADAB before I'lm"

يقول العنبري : علم بلا أدب كنار بلا حطب، وأدب بلا علم كروح بلا جسم.

Imaam Zakariya al-Anbari once said:
“Knowledge without Adab is like fire without wood, and Adab without knowledge is like a spirit without a body”.

Why are some seemingly religious people guilty of bad conduct?
http://www.saudigazette.com.sa/index.cfm?method=home.PrintContent&fa=regcon&action=Print&contentid=20141213227325

Doublespeak is common. Some people behave in one way in public and in another in private. Some people are well-known for their manners and good character while others lack any positive good qualities and are boastful and sulky.

There are some among us who are seemingly, on the outside, highly religious. They fulfill their religious duties, both those that are obligatory and those that are voluntary.

At the same time, they are rude to people and make them feel horrible. They treat people who seek their help or support in an arrogant way and are not helpful, even with nice words.

There is no use being stringent in one’s observance of religious rituals while ignoring the essence and spirit of worship.

I think the reason for these contradictions is that some religious practices, at least in the Middle East, have been linked to material benefits.

People perform religious rituals with the intention of getting a reward from God. But at the same time, they forget the true spirit of worship, which involves performing religious rituals while ensuring that one exhibits good conduct, helps the needy and shows compassion to others.

The paradox here is that some people who perform their religious duties well also harm people through deeds or words.

The true spirit of religion lies in good conduct and staying away from doing anything that is harmful to others. 

More Info: http://www.alifta.net/Fatawa/fatawaDetails.aspx?BookID=2&View=Page&PageNo=2&PageID=13332

http://www.islamhouse.com/291069/en/en/books/Al-Adab_Al-Mufrad


http://www.saudigazette.com.sa/index.cfm?method=home.PrintContent&fa=regcon&action=Print&contentid=20141213227325 

Nice blog: http://adabinislam.blogspot.in/2007/04/importance-of-adab.html

அழைப்பாளனின் பண்புகள்

அளவற்ற அருளாளனும், நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால்

அழைப்பாளனின் பண்புகள்

1.) அகீதா
2.) சொல்வதை செய்தல்
3.) இக்லாஸ் (தூய எண்ணம்)
4.) ஸபர் (பொறுமை)
5.) அக்லாக் (நற்குணம்)


1.) அகீதா
12:108. (நபியே!) நீங்கள் கூறுங்கள்: "இதுவே எனது (நேரான) வழி. நான் (உங்களை) அல்லாஹ்வின் பக்கம் அழைக்கிறேன். தெளிவான ஆதாரத்தின் மீதே நானும் என்னைப் பின்பற்றியவர்களும் இருக்கிறோம். (இணை துணைகளை விட்டு) அல்லாஹ் மிகப்

பரிசுத்தமானவன். ஆகவே, (அவனுக்கு) இணை வைப்பவர்களில் நானும் ஒருவனல்ல."
மேலே கூறபட்ட ஆயத்தில் "அலா பஸீரா" தெளிவான ஆதாரத்தில் என்ற சொல் பயன்படுத்தபட்டுள்ளது.

16:125. (நபியே!) நீங்கள் (மனிதர்களை) மதிநுட்பத்துடனும், அழகான நல்லுபதேசத்தைக் கொண்டுமே உங்கள் இறைவனின் வழியின் பக்கம் அழைப்பீராக!

22:8. மனிதர்களில் பலர் (இருக்கின்றனர். அவர்கள்) யாதொரு கல்வியும், யாதொரு தர்க்கரீதியான ஆதாரமும், யாதொரு வேத நூலின் தெளிவான ஆதாரமும் இல்லாமலே அவர்கள் அல்லாஹ்வைப் பற்றித் தர்க்கிக்கின்றனர்.


2.) சொல்வதை செய்தல்
[61:2-3.]. நம்பிக்கையாளர்களே! நீங்கள் செய்யாத காரியங்களை(ச் செய்வேன் என்று அல்லது செய்ததாக) ஏன் கூறுகின்றீர்கள்? நீங்கள் செய்யாத காரியங்களைச் (செய்வேன் என்று அல்லது) செய்ததாகக் கூறுவது அல்லாஹ்விடத்தில் பெரும் பாவமாக இருக்கின்றது.
11:88.நான் (தீமையிலிருந்து) உங்களைத் தடுக்கும் விஷயத்தில் உங்களுக்கு மாறுசெய்ய விரும்பவில்லை. (நீங்கள் செய்யக்கூடாது என்று கூறும் காரியத்தை நானும் செய்யமாட்டேன்.) என்னால் இயன்றவரை (உங்களைச்) சீர்திருத்துவதைத் தவிர (வேறொன்றையும்)

நான் விரும்பவில்லை. அல்லாஹ்வின் உதவியின்றி நான் (உங்களைச் சீர்திருத்தும் விஷயத்தில்) வெற்றியடைய முடியாது. அவனையே நான் நம்பியிருக்கிறேன்; அவனையே நான் நோக்கியும் நிற்கிறேன்.
2:44. நீங்கள் வேதத்தை ஓதிக்கொண்டே உங்களை(ச் செய்யும்படி அதில் ஏவப்பட்டிருப்பதை) மறந்துவிட்டு (மற்ற) மனிதர்களை நன்மை செய்யும்படி நீங்கள் ஏவுகின்றீர்களா? (இவ்வளவுகூட) நீங்கள் அறிந்துகொள்ள வேண்டாமா?

3.) இக்லாஸ் (தூய எண்ணம்)
[6:90] "இ(ந்தக் குர்ஆனை உங்களுக்கு அறிவிப்ப)தற்காக நான் உங்களிடம் யாதொரு கூலியும் கேட்கவில்லை..
[11:29.]என்னுடைய மக்களே! இதற்காக நான் உங்களிடம் யாதொரு பொருளையும் (கூலியாகக்) கேட்கவில்லை. என்னுடைய கூலி அல்லாஹ்விடமே அன்றி (உங்களிடம்) இல்லை.
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ
[98:5] “அல்லாஹ்வுக்கு வணக்கத்தை தூய்மையாக்கியவர்களாக (தவறான வழியிலிருந்து விலகி சரியான வழியில்) பிடிப்புள்ளவர்களாக அல்லாஹ்வை அவர்கள் வணங்க வேண்டும்; மேலும் தொழுகையை அவர்கள் நிலைநாட்டவேண்டும்; மேலும் ஜகாத்தை அவர்கள் வழங்க வேண்டும் என்பதைத் தவிர (வேறெதுவும்) அவர்களுக்குக் கட்டளையிடப்படவில்லை. இதுதான் நேரான மார்க்கமாகும்.”
4.) ஸபர் (பொறுமை)
6:10. (நபியே!) உங்களுக்கு முன்னர் வந்த (நம்முடைய மற்ற) தூதர்களும் நிச்சயமாக (இவ்வாறே) பரிகசிக்கப்பட்டனர். முடிவில் அவர்கள் (எந்த வேதனையைப்) பரிகசித்துக் கொண்டிருந்த(னரோ அ)து அவர்களை வந்து சூழ்ந்துகொண்டது.
6:34. உங்களுக்கு முன்னிருந்த (நம்முடைய) பல தூதர்களும் (இவ்வாறு) பொய்யரெனவே கூறப்பட்டனர். அவர்களுக்கு நம்முடைய உதவி வரும் வரையில் அவர்கள் பொய்யரெனத் துன்புறுத்தப்பட்டதை அவர்கள் (உறுதியோடு) பொறுத்துக் கொண்டிருந்தனர். (ஆகவே

நபியே! நீங்களும் அவ்வாறே பொறுத்திருங்கள்.)

5.) அக்லாக் (நற்குணம்)
[20:43-44]. நீங்கள் இருவரும் ஃபிர்அவ்னிடம் செல்லுங்கள். நிச்சயமாக அவன் மிக்க வரம்பு கடந்துவிட்டான்.நீங்கள் அவனுக்கு நளினமாகவே உபதேசம் செய்யுங்கள். அவன் நல்லுணர்ச்சி பெறலாம் அல்லது அச்சம் கொள்ளலாம்" என்றும் கூறினோம்.
3:159. (நபியே!) அல்லாஹ்வுடைய அருளின் காரணமாகவே நீங்கள் அவர்கள் மீது மென்மையானவராக நடந்து கொண்டீர்கள். நீங்கள் கடுகடுப்பானவராகவும், கடின உள்ளம் கொண்டவராகவும் இருந்திருப்பீர்களானால் உங்களிடமிருந்து அவர்கள் வெருண்டோடி இருப்பார்கள்.

ஆகவே, அவர்(களின் குற்றங்)களை நீங்கள் மன்னித்து (இறைவனும்) அவர்களை மன்னிக்கப் பிரார்த்திப்பீராக!
68:4. நிச்சயமாக நீங்கள் மகத்தான நற் குணமுடையவராகவே இருக்கின்றீர்கள்.
16:125. (நபியே!) நீங்கள் (மனிதர்களை) மதிநுட்பத்துடனும், அழகான நல்லுபதேசத்தைக் கொண்டுமே உங்கள் இறைவனின் வழியின் பக்கம் அழைப்பீராக! அன்றி, அவர்களுடன் (தர்க்கிக்க நேரிட்டால்) நீங்கள் (கண்ணியமான) அழகான முறையில் தர்க்கம் செய்யுங்கள்.
29:46. (நம்பிக்கையாளர்களே!) நீங்கள் வேதத்தை உடையவர் களுடன் (தர்க்கிக்க நேரிட்டால்) அழகான முறையிலன்றி அவர்களுடன் தர்க்கிக்க வேண்டாம்.ஆயினும், அவர்களில் எவரேனும் வரம்பு மீறிவிட்டால் (அதற்குத் தக்கவாறு நீங்கள் பதில் கூறுவது உங்கள் மீது

குற்றமாகாது.

Husnu-Addhan Finnas- Having A Good Opinion On People

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلاَ تَحَسَّسُوا، وَلاَ تَجَسَّسُوا، وَلاَ تَحَاسَدُوا، وَلاَ تَدَابَرُوا، وَلاَ تَبَاغَضُوا، وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا ‏"‏‏

Narrated Abu Huraira:
The Prophet (ﷺ) said, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!")
Sahih al-Bukhari 6064

The path of every Muslim is hiding others' faults and having a good opinion of others. This is why Allah 'Azza wa jall ordered the believers to have a good opinion of people when they hear slanders of their Muslim brothers.

Have you not heard the story of Al-Ifk? The lie which hypocrites invented against 'Aisha, the Mother of the Believers Radiyallahu 'Anha and from which Allah declared her free and innocent in the Quran? When it was said what was
said, Allah 'Azza wa Jall clarified the true position which every Muslim must understand. And He subhanahu wa ta'ala said in surat Annuur:

24:12   لَّوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُّبِينٌ
“Why, when you heard it, did not the believing men and believing women think good of themselves [i.e. one another] and say, 'This is an obvious falsehood'?” [An-Noor 24:12]”

So to have Husnu-Addhan is the practice of the righteous, people of understanding and wise men from among Muslims, the ones who fear their Lord and desire victory and predominance for Allah's Deen.

It was said about Aba Ishaaq Rahimahullah that once he took off his upper-garment ('amamah) (which was worth 20 dinaar) so to make ablution - when suddenly a thief came and stole Aba Ishaaqs garment and left an old garment instead of it. So when the shaykh Rahimahullah finished his ablution he just took the old garment and wore it. He didn’t even notice it, until he was asked about it while he was teaching.

So he replied: "It might be that the one who took it, was in need of it."

From Zayd ibn Aslam who said: Someone entered upon Aba Dujanah Al-Ansary Radiyallahu 'Anh while he was sick. His face was glowing like the light of the Moon, so he was asked: “Why is your face shining?”

He replied: It is because of no other deeds but two I used to hold on to:

"I would never speak of that which does not concern me, and the second is that the muslims would be unharmed and secure in my heart".

Ja’far Ibn Ahmad . Al-Bayhaqi reported that Ja’far Ibn Ahmad said: 'If you hear anything you do not like about your brother, then seek one excuse for him to seventy excuses, if you find any then all perfect praise be to Allaah, otherwise say 'It might be that he has an excuse which I do not know about.' 


Ibn ‘Asaakir reported this from Muhammad Ibn Sireen whose wording [Ibn Sireen’s] is: 'If you hear anything about your brother, then seek an excuse for him, if you do not find any then say 'It might be that he has an excuse.'

[Siyar A'lam Annubalaa]

Proofs of shaking of hands with both the hands

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Imam Bukhari Rahimahullah in the Chapter "Book of Asking Permission"  titles it as
(28) Chapter: The shaking of hands with both the hands and records the following Hadith:

Narrated Ibn Mas`ud:
Allah's Messenger (ﷺ) taught me the Tashah-hud as he taught me a Sura from the Qur'an, while my hand was between his hands. (Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet (ﷺ) , but when he had died, we used to say, "Peace be on the Prophet." Sahih al-Bukhari 6265
http://sunnah.com/bukhari/79/39

Also noted in Muslim:
Ibn Mas'ud is reported to have said:
The Messenger of Allah (ﷺ) taught me tashahhud taking my hand within his palms, in the same way as he taught me a Sura of the Qur'an, and he narrated it as narrated above. Sahih Muslim 402 e (http://sunnah.com/muslim/4/63)

From the Ta'been we come to know the following athar:
It was narrated from Hammaad ibn Zayd that he shook hands with ‘Abd-Allaah ibn al-Mubaarak using both hands, as is stated in a mu’allaq report in Saheeh al-Bukhaari (p. 1206)

According to some Hanafi and Maaliki fuqaha’, that it is mustahabb to shake hands using both hands

The important thing is to greet your brother with “salâm” and to shake his hand. Because of the following Hadith:

Narrated Al-Bara' ibn Azib:
The Prophet (ﷺ) said: Two Muslims will not meet and shake hands having their sins forgiven them before they separate.
Sunan Abi Dawud 5212, Book of General Behavior (Kitab Al-Adab)  Sahih (Al-Albani)

 More knowledgeable and More pious people like Ta'been Hammad Ibn Zayd (rah) and Abdhullah Ibn Mubarak (Rah) understood as shaking with both hands.
Imam Bukhari understood as shaking with both hands and titles it as "shaking with Both Hands" (باب الأَخْذِ بِالْيَدَيْنِ)

There is more possibility of this understanding is correct, as this is how Hanafi and Maaliki fuqaha say it is mustahabb to shake hands using both hands


How a Muslim should shake hands
Question: What is the proper manner according to the Sunnah of shaking hands when greeting someone? Should one hand or both hands be used? I heard that there is a hadith in Sahîh al-Bukhârî that both hands should be used. Is it wrong or an innovation to opt for the customary way of shaking hands found in one’s culture when that way differs from the way of the Prophet (peace be upon him)?
Answered by : the Fatwa Department Research Committee - chaired by Sheikh `Abd al-Wahhâb al-Turayrî
Shaking hands is a Sunnah. However it is not a formal act of worship like prayer and fasting that must be performed in a specific way. Therefore, the question of innovation does not come into play here. We believe that the manner of shaking hands is something to be done according to customs of the people.

It is well-known that in some eastern societies, when someone uses two hands in welcoming his counterpart, it is an indication of affection towards him. In some parts of the Arab world, it is customary to greet a person by placing the left hand on the other person’s elbow when shaking his hand. In parts of the Sudan, it is the custom to first place one’s hand on his counterpart’s shoulder before taking his hand.

The important thing is to greet your brother with “salâm” and to shake his hand.

Al-Bukhârî has a chapter in his Sahîh entited “The Chapter of Shaking Hands” in which he records the following hadîth:

Ka`b b. Mâlik narrates: “I entered the mosque and thereupon I found Allah’s Messenger (peace be upon him). Then Talhah b. `Ubayd Allah stood up and rushed over to me to shake my hand and greet me.”

Qatadah narrates that he asked Anas: “Had the Companions of the Prophet (peace be upon him) been in the custom of shaking hands?” and that Anas told him that they were. [Sahîh al-Bukhârî (6263)]

Right after this chapter on shaking hands, al-Bukhârî comes with another chapter entitled “The Chapter of Clasping with Two Hands”. At least, this is how the chapter heading is given in most editions of Sahîh al-Bukhârî. In some editions it reads: “The Chapter of Clasping with the Hand”.

Under this chapter heading, there is only a single narration that pertains to the issue of handshaking. It states that Hamâd b. Zayd shook Ibn al-Mubârak’s hand by taking it with his two hands.

Al-Bukhârî does not mention under this chapter heading any hadîth attributed to the Prophet (peace be upon him) about shaking hands.

The matter is an open one. And Allah knows best.
http://en.islamtoday.net/node/1673