Category: Worldly Possessions
Fatwa#: 14965
Asked Country: Kazakstan

Answered Date: Mar 12,2007

Title: i need to know that while performing namaz ,at kayam the right way to keep hands is on chest [as some people says that it is strong hadis and keeping hand below navel is....

Question

Q.1.i need to know that while performing namaz ,at kayam the right way to keep hands is on chest [as some people says that it is strong hadis and keeping hand below navel is week hadis and during jamat they says that we must join legs to the person standing beside]and alo please tell me while reading namaz is it obligatory to wear head cap
q.2 tell me please about the use of taveezat as some people says that it  is shirk
q.3 tell me please about celebration of milad -un-nabi as some people says that it is bidat and also they says that our nabi sallahualahi wassalm did not celebrate his own milad
q.4 what is kaffera for for leaving a namaz at the reason of sleeping
q.5 tell me about the matter  of weak  and strong  hadis
q.6 tell me th method of releaf from sahar and jinn.

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

1)

Position of hands during qiyaam

 

There is a difference of opinion on where the hands should be kept in qiyaam. Some of the Imams state that the hands should be kept above the navel and some state that the hands should be kept below the navel. As Maqallids we are bound to follow our Imams. According to the Hanafi mazhab, the hands should be kept below the navel. This is proven from the narrations below.

حدثنا وكيع عن سفيان عن سماك عن قبيصة بن هلب عن أبيه قال : رأيت النبي صلى الله عليه وسلم واضعا يمينه على شماله في الصلاة.

أخرجه ابن أبي شيبه ورجاله ثقاة

حدثنا محمد بن محبوب حدثنا حفص بن غياث عن عبد الرحمن بن إسحق عن زياد بن زيد عن أبي جحيفة أن عليا رضي الله عنه قال

من السنة وضع الكف على الكف في الصلاة تحت السرة (رواه أبو داؤد)

I’laaus Sunan Vol: 2 Pg: 181 (Darul Kutub Al Ilmiyyah)

 

Position of feet in qiyaam

The correct position of feet in qiyaam is the one most suitable for concentration in namaaz. Some scholars have interpreted it as keeping the feet four fingers away from each other.

It is not correct to join the legs with the person next to you as this will be a hindrance to concentration in namaaz.

It is mentioned in some Ahadith that the sahabah used to join there legs with the person next to them; but the commentators of Ahadith explain that these words were used to emphasise on the straightening of the Saffs.     

Fathul Bari (Ibnul Hajr) Vol: 2 Pg: 167 (Ahyaau Atturaath Alarabi)

وقال النعمان بن بشير رأيت الرجل منا يلزق كعبه بكعب صاحبه

المراد بذلك المبالغة في تعديل الصف وسد خلله

Jami’ Al Tirmizi-Arfus Shazi Pg: 58 (H.M.Sa’eed Company)

 

والاعتبار في التسوية الكعاب ، وأما ما في البخاري من إلزاق الكعب بالكعب فزعمه بعض الناس أنه على الحقيقة ، والحال أنه من مبالغة الراوي ، والحق عدم التوقيت في هذا بل الأنسب ما يكون أقرب إلى الخشوع

Radul Muhtar Vol: 1 Pg: 444 (H.M.Sa’eed Company)

وينبغي أن يكون بينهما مقدار أربع أصابع اليد لأنه أقرب إلى الخشوع ، هكذا روي عن أبي نصر الدبوسي إنه كان يفعله كذا في الكبرى .

وما روي أنهم ألصقوا الكعاب بالكعاب أريد بها الجماعة أي قام كل واحد بجانب الآخر كذا في فتاوى سمرقند

 

Covering the head in Salaah

It is makrooh to leave the head uncovered in Salaah and it is kufr to regard covering the head as something shameful. However, it is preferable to keep the head covered at all times.

 

Radul Muhtar Vol: 1 Pg: 641 (H.M. Sa’eed Company)

  ( وصلاته حاسرا ) أي كاشفا ( رأسه للتكاسل ) ولا بأس به للتذلل ، وأما للإهانة بها فكفر ولو سقطت قلنسوته فإعادتها أفضل إلا إذا احتاجت لتكوير أو عمل كثير

Sahih Al Bukhari Vol: 2 Pg: 74 (Darul Fikr)

ووضع أبو إسحاق قلنسوته في الصلاة ورفعها

 


Sahih Al Bukhari Vol: 1 Pg: 115 (Darul Fikr)

   كان القوم يسجدون على العمامة والقلنسو                                                                                                

 

Ahsanul Fataawa Vol: 3 Pg: 20 (H.M. Sa,eed Company)

Kifaayatul Mufti Vol: 3 Pg: 384 (Maktabah Haqqaniyyah)

 

2) Taweez is permissible in Shariah under the following conditions:

  1. It is in one of the understood languages.
  2. It is derived from Quran or Hadith.
  3. It is not considered that the Taweez itself is effective, but that Allah puts the effect in the ta’weez.

 

Mishkatul Masabeeh Pg: 388/9 (Qadeemi Kutub Khana)

  • Anas  (RA) reports that Nabi (SAW) gave him permission to do ruqya for evil eye, fever, the numbing of a limb. (Muslim)
  • Aisha (RA) says that Nabi (SAW) asked us to do ruqya for the evil eye. (Bukhari & Muslim)
  • Umme Salamah (RA) narrates that Nabi (SAW) saw a slave girl in her house on whose face was discoloration. He asked us to do ruqya on her, for verily she has been afflicted with an evil eye. (Bukhari & Muslim)
  • Auf ibn Malik Al-Ashja’ee says “We use to do ruqya in the days of jaheeliya. We asked Nabi (SAW), O Prophet of Allah, what is your opinion on this matter? He replied “recite your ruqya to me. There is nothing wrong with ruqya as long as there is no shirk in it”. (Muslim)
  • Mughira ibn Shu’bah (RA) says that Nabi (SAW) said, “Whosoever does treatment with cautery (kawa) or does ruqya, verily he has withdrawn from the trust of Allah”. (Ahmed, Tirmidhi, Ibn Majh Mishat)
  • Isa ibn Hamza narrates that I visited Abdullah ibn Ukaim when he had erysipelas (humraa -a type of skin disease resulting from streptococcus).  I said to him “why don’t you hang a tameemah?” He replied, “I seek refuge to Allah from it. Nabi (SAW) has said whosoever hangs anything, he will be made responsible towards it. (Abu Dawood)

 

Mirqatul Mafatih Vol: 8 Pg: 363 (Maktabah Imdadiyah)

 

Radul Muhtar Vol: 6 Pg: 363 (H.M. Sa’eed Company)

و فى المغرب و بعضهم يتوهم ان المعاذات هى التماءم و ليس كذالك انما التميمة الخرزة   و لا باس بالمعاذات اذا كتب فيها القران ، او اسماء الله تعالى ، و يقال رقاه الراقى رقيا رقية اذا عوذه و تفث فى عوذته  قالوا: و انما تكره العوذة اذا كانت بغير لسان العرب ، و لا يدرى ما هو و لعله يدخله سحر او كفر او غير ذلك

 

Ahsanul Fataawa Vol: 8 Pg: 255 (H.M. Sa’eed Company)

 

3) Milaad un Nabi

 

Milad-un-Nabi in the manner celebrated today is not proven from the Quran, or from Ahadith, or from the Amal of the Sahabah, or by the Fuqaha, or by the Muhadditheen or by any of the pious predecessors. Besides not being proven, the following reasons also make it impermissible:

  • A special date is fixed for the birth of Nabi (SAW) which is not proven through any authentic source.
  • It is regarded compulsory to attend these ceremonies and more importance is given to them than the daily prayers.
  • It is believed that Nabi (SAW) is present in such gatherings, which according to Shariah is a belief of kufr.
  • Lot of money is wasted in such ceremonies.

However, if people are gathered on a random date to discuss the life of Nabi (SAW), and the above mentioned are not found, then there is no harm in attending them. 

Ahsanul Fataawa Vol:1 Pg:348 (H.M. Sa,eed Company)

Fataawa Mahmoodiyah Vol:1 Pg:178 (Kutub Khana Mazhari)

4) Leaving out Namaaz with valid reason 

It is a major sin to leave out namaaz without any valid reason. The ruling for a person who leaves out namaaz due to sleep is that he should read it as soon as he wakes up. If he wakes up at a time in which namaaz is restricted, then he should read his namaaz after that time has passed. He will not be sinful as long as he had made arrangements to wake up for namaaz before he went to sleep. However, if one makes it a habit of sleeping through the time of namaaz and does not make an effort to wake up on time, then he will be sinful. Besides making qada of that namaaz, he also has to repent sincerely and make a firm intention not to do it again.

Sunan Al Tirmizi Pg: 43 (H.M. Sa’eed Company)

عن أبي قتادة قال ذكروا للنبي صلى الله عليه وسلم نومهم عن الصلاة فقال إنه ليس في النوم تفريط إنما التفريط في اليقظة فإذا نسي أحدكم صلاة أو نام عنها فليصلها إذا ذكرها

Tuhfatul Ahwazi (Baab: Maa jaa fin nawmi ‘anis salaah)

( ليس في النوم تفريط )

أي تقصير ينسب إلى النائم في تأخيره الصلاة

( إنما التفريط في اليقظة )

أي إنما التفريط يوجد في حالة اليقظة بأن تسبب في النوم قبل أن يغلبه أو في النسيان بأن يتعاطى ما يعلم ترتبه عليه غالبا كلعب الشطرنج فإنه يكون مقصرا حينئذ ويكون آثما كذا في المرقاة . وقال الشوكاني : ظاهر الحديث أنه لا تفريط في النوم سواء كان قبل دخول وقت الصلاة أو بعده قبل تضييقه ، وقيل إنه إذا تعمد النوم قبل تضيق الوقت واتخذ ذلك ذريعة إلى ترك الصلاة لغلبة ظنه أنه لا يستيقظ إلا وقد خرج الوقت كان آثما ، والظاهر أنه لا إثم عليه بالنظر إلى النوم لأن فعله في وقت يباح فعله فيشمله الحديث . وأما إذا نظر إلى التسبب به للترك فلا إشكال في العصيان بذلك ، ولا شك في إثم من نام بعد تضييق الوقت لتعلق الخطاب به والنوم مانع من الامتثال والواجب إزالة المانع انتهى

( أو نام عنها )

ضمن نام معنى غفل أي غفل عنها في حال نومه قاله الطيبي أي نام غافلا عنها

( وقال بعضهم لا يصلي حتى تطلع الشمس أو تغرب )

وبه قالت الحنفية ، لما رواه البخاري عن ابن عمر قال رسول الله صلى الله عليه وسلم : إذا طلع حاجب الشمس فأخروا الصلاة حتى ترتفع وإذا غاب حاجب الشمس فأخروها حتى تغيب ، ولعموم أحاديث الكراهة


Dars-e-Tirmizi Vol: 1 Pg: 416 (Maktabah Darul Uloom Karachi)

5) The Ahadith are divided into the following categories according to there strength and weakness:  

  1. Saheeh is that which is established by the transmission of Udool (upright narrators) complete in precision, which has neither an obscure defect nor discrepancy with a more reliable narrator. If these characteristics are present in the most perfect and complete manner then it is Saheeh lizaatihi(in and of itself).
  2. If there is some sort of deficiency, and that which repairs the deficiency exists due to multiplicity of narrations, then it is Saheeh lighayrihi(due to other narrations).
  3. If this doesn’t exist then it is Hasan lizaatihi(in and of itself). The deficiency which is considered in Hasan is lack of accuracy while the remaining characteristics are as they were.
  4. If the conditions considered in Saheeh are missing, altogether or partially, then it is Dha’eef.
  5. If a Dha’eef is proven through many routes and its weakness is mended, then it is called Hasan lighayrihi(due to other narrations).
  6. If it is fabricated, then it is Mawdhoo’.

Numbers 1,2,3 and 5 can be used as a proof in legal rulings. 4 can be used in virtues of actions. 6 cannot be used at all. 

Ref: Muqaddamah lis Sheikh Abdul Haq Addahalwi Pg:5 – Mishkatul Masabeeh (Qadeemi Kutub Khana)

6) Protection from Jinn and Sahr 

As far as relief from Sahr and Jinn is concerened, you could go to someone experienced and reliable in that field, and explain him your situation in detail. He might be able to help you. However, you should make it a habit of reading the morning and evening duas and duas before sleeping prescribed in Hisnul Haseen, Hisnul Muslim, Masnoon Duas or other authentic books of duas. These will help you to a certain extent.

And Allah knows best

Wassalam

Mufti Ebrahim Desai
Darul Iftaa

DISCLAIMER - AskImam.org questions
AskImam.org answers issues pertaining to Shar'ah. Thereafter, these questions and answers are placed for public view on www.askimam.org for educational purposes. However, many of these answers are unique to a particular scenario and cannot be taken as a basis to establish a ruling in another situation or another environment. Askimam.org bears no responsibility with regards to these questions being used out of their intended context.
  • The Shar's ruling herein given is based specifically on the question posed and should be read in conjunction with the question.
  • AskImam.org bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.
  • This answer may not be used as evidence in any Court of Law without prior written consent of AskImam.org.
  • Any or all links provided in our emails, answers and articles are restricted to the specific material being cited. Such referencing should not be taken as an endorsement of other contents of that website.