Sitting in Tashahhud, Moving Finger, and Isha Time

8/13/2019 Sitting in Tashahhud, Moving Finger, and Isha Time

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ng in Tashahhud, Moving Finger, and Isha Time

//E|/ISLAMI~1/SITTIN~1.HTM[29-12-2013 12:19:45]

Qibla>Answers> Shafi''i Fiqh> Prayer> Prayer Times> Sitting in Tashahhud, Moving Finger, andIsha Time

Question ID:2207

Sitting in Tashahhud, Moving Finger, andIsha Time

Answered by Shaykh Amjad Rasheed

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Question:My family is from India and we follow Imam Shafii. However, when we talk with some of our Arab brothers, differ regarding some issues related to prayer:

1. I say that during the fourth rakah one should sit differently than the way one sits during the second rabut they say this is not obligatory.

2. I say that one should not move ones [m: index] finger during prayer but they say one should.3. I say that it is not permissible for us to pray isha after half the night has passed and they say it is

permissible until fajr.

Who is right in these matters? Are all of these opinions found in the Shafii school?

Answer:

The relied-upon positions of our school regarding the three points above are as follows:

1. No particular style of sitting is obligatory during the first or second tashahhud. However, the sunnafor one to sit in the style of iftirash during the first tashahhud. This entails that one flatten (Ar. yafrisones left foot under oneself [m: by sitting on it] and erect ones right foot. During the last tashahhudone sits in the style of tawarruk by placing ones left thigh (Ar. wirk) on the ground, erecting ones rigfoot, and pushing ones left foot outwards from under ones right [m: shin]. However, if one doesotherwise by not sitting in these styles, ones prayer is valid. [m: See The Reliance of the Traveller, pp139, 141 for illustrations of these two positions.]
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2. The sunnah during the tashahhud is to lift the index finger and point with it without moving it. If odoes move it, ones prayer will not be invalid, but it is disliked to do so. This [m: ie, raising the fingerand pointing with it without moving it repeatedly] is the established practice of the Prophet (Allah blehim and grant him peace), as Imam Nawawi mentions in the Majmu (3.454) from Abu Dawud andothers with a sound chain of narrators on the authority Abdullah Ibn Az-Zubayr (Allah be pleased withhim), that he described the prayer of the Prophet (Allah bless him and grant him peace) by saying, Hwould point with his finger while supplicating without moving it. As for what is present in the narratiothat mentions, that he (Allah bless him and grant him peace) used to move it, the expression, moit, is an unreliable anomalous (Ar. shadhdh) narration because the narrator who relates [m: this had

on the authority of the Companion Wael Ibn Hujr (Allah be pleased with him) contradicts everyone elswho narrated from him [m: ie, Wael Ibn Hujr] regarding this issue: a large number of trustworthy hadmasters (Ar. hafiz) and hadith experts (Ar. muhaddith) have narrated from Ibn Hujr without mentioninmovement [m: of the finger]; rather, they have only mentioned pointing with it. Therefore, theirnarration is given precedence over the narration of the person who was alone in dissenting. [h: Thedissent is confirmed by the fact that] an explicit negation of moving [h: the finger] is found in thenarration I quoted above, which Imam Nawawi declared as being rigorously authenticated (Ar. sahih)Even if we assume that the narration that mentions move it is authentic, then movement here woulmean pointing and not repetitive movement (in order to make it conform with the previously mentionrigorously-authenticated narration). This is what the imam and hadith master, Al-Bayhaqi, indicates, aNawawi agrees with this in the Majmu (3.454).

As for the hadith that is related on the authority of Ibn Umar (Allah be pleased with him from the

Prophet (Allah bless him and grant him peace) that moving of the finger during prayer terrifies theDevil, it is not authentic, as Imam Nawawi mentions in the Majmu (3.454). He then mentions, Al-Bayhaqi says, Al-Waqidi was alone in narrating this, and it is weak.

3. The time for the isha prayer starts with the disappearance of red twilight and extends until thebreaking of dawn, so it is permissible to pray isha at any time during this interval, whether before orafter half the night. However, it is better to pray it at the beginning of its time. [m: What is meant byhalf the night is half the span of time between maghrib and fajr. Some people mistakenly believe that

half the night means midnight, or 12 am.]

Amjad RasheedAmman, Jordan

(Translated by Moustafa Elqabbany and Hamza Karamali)

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3/4543/454) .

3/454 ".

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Sitting in Tashahhud, Moving Finger, and Isha Time

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