The problem of moving his index finger when tasyahud-gerakkannya mengerak or not, the details of the problem is as follows:
The hadiths that explain about the state of the index finger when tasyahud there are three types:
1.Ada who explained that the index finger does not move at all.
2.Ada who explained that digerak moving his index finger.
3.Ada explaining that merely hinted at the index finger (pointing) and not explained whether digerak-move or not.
Please note that the hadiths describing the state of the index finger kebanyakannnya third is of a kind and there is no difference of opinion among the scholars and there's no doubt about shohihnya hadiths such third kind, because the hadiths are narrated by Imam Al -Bukhari, Imam Muslim and others, from some friends such as' Abdullah bin Zubair, 'Abdullah bin' Umar, Abu Muhammad As-Sa'idy, Wa `il bin Hujr, Sa'ad bin Abi Waqqash and others . So that needs to be addressed here is the degree of the hadiths of the first kind (not driven at all) and the degree of the second hadith (digerak-move).
Hadith-Hadith who Stating Finger finger No Powered COMPLETELY. During our investigation there are two hadith that explains it.
First Hadith
أن النبي صلى الله عليه وآله وسلم كان يشير بأصبعه إذا دعا ولا يحركها
"Verily, Prophet alaihi wasalam berisyarat with his finger when he prayed and he did not mengerak-gerakkannya".
This is narrated by Abu Dawud in his Sunan no.989, An-Nasai in Al-Mujtaba 3 / 37 no.127, Ath-Thobarany in the book no.638 Ad-Du'a, Al-Baghawy in Syarh As-Sunnah 3/177-178 no.676. Everything is narrated from the path of Hajjaj ibn Muhammad Ibn Juraij of Muhammad ibn 'Ajlan from' Amir ibn 'Abdillah ibn Zubayr from his father' Abdullah bin Zubair ... then he mentioned the hadith above.
Degrees Rawi This Hadith-Rawi as Following::
Hajjaj bin Muhammad. He narrator tsiqoh (trusted) that tsabt (strong) but mukhtalit (mixed) hafalannya end of its age, but it does not endanger their history because no one took hadith from him after he mingled rote. Reading: Al-Kawa KiB An-Nayyirot, chronicle Baghdad and others. •
Ibn Juraij. His name 'Abdul Malik bin' Abdil 'Aziz ibn al-Makky Juraij a narrator tsiqoh but mudallis but the history here is not dangerous because he had used the word A khbarani (tell me). •
Muhammad ibn 'Ajlan. A narrator shoduq (honest). •
'Amir ibn' Abdillah bin Zubair. The word Al-Hafidz in Taqrib he is tsiqoh 'abid (reliable, expert worship). •'
Abdullah bin Zubair. Companions.
Hadith Degrees
Rawi-narrator is the narrator of this hadeeth that could be used berhujjah but it is not enough to declare that this hadith is hasan hadith shohih or before it is certain that this hadith is free from 'illat (disabled) and not syadz. And after examination it turns out lafadz laa yuharrikuha (digerak not moving), this is a syadz lafadz.
Before we explain where this lafadz syadznya side, maybe we need to explain what the meaning of the term syadz according to the Ahlul-Hadeeth. Syadz the strongest opinion among experts Hadith there are two forms:
• First: Syadz as a narrator who can not afford bersendirian in narration because of several factors.
• Syadz because menyelisihi. And we mean here is the second. And understanding in the second form is syadz
رواية المقبول مخالفا لمن هو أولى منه
"History of a maqbul (received haditsnya) menyelisihi main narrator more from him."
The purpose of "narrator maqbul" is narrator degrees shohih or hasan. And intent "is more major narrator" is a major strength in terms of memorization, history or by its number. And keep in mind that syadz is one type of hadith dho'if (weak) hadith expert among the scholars.
So we see that lafadz laa yuharrikuha (digerak not moving) is a syadz lafadz should not be accepted because it is a mistake and error of Muhammad ibn 'Ajlan and we establish that this is the fault of Muhammad ibn' Ajl an because some cases:
1.Muhammad bin 'Ajl even though he was a narrator of hadith hasanul (hasan hadeeth) but he was criticized by the scholars from the memory.
2.Riwayat Muhammad ibn 'Ajl an also issued by Imam Muslim and in history there is no mention of lafadz laa yuharrikuha (digerak not moving).
3.Empat tsiqoh people (trustworthy), narrated from Muhammad ibn 'Ajl and they do not mention an laa lafadz yuharrikuha (digerak not moving). Four narrator tsiqoh are:
a.Al-Layth ibn Sa'ad, history no.133 issued by Muslim and Al-Baihaqy in his Sunan 2 / 131.
b.Abu Kha lid al-Ahmar, a history no.133 issued by Muslim, Ibn Abi Syaibah 2 / 485, Abu Ahmad al-Hakim in Syi'ar ashab hal.62 Hadith, Ibn Hibbaan as in Al-Ihsan 5 / 370 no .1943, Ibn Abdil Bar in At-Tamhid 13/194, the Ad-Daraquthny in his Sunan 1 / 349, and Al-Baihaqy 2 / 131, 'Abd bin Humayd no.99.
c.Yahya bin Sa'id Al-Qothth on, history no.990 issued by Abu Dawood, An-Nasai 3 / 39 no.1275 and Al-Kubro 1 / 377 no.1198, Ahmad 4 / 3, Ibn Khuzaimah 1 / 350 no.718, no.1935 Hibban Ibn Abu 'Awanah 2 / 247 and Al-Baihaqy 2 / 132.
d.Sufyan bin 'Uyainah, history issued by the Ad-Darimy no.1338 and Al-Humaidy in Musnadnya 2 / 386 no.879.
e.Demikianlah history tsiqoh four narrator provides that the actual history of Muhammad ibn 'Ajlan without mention of lafadz laa yuharrikuha (digerak not moving). However, Muhammad ibn 'Ajlan in the history of Sa'ad ibn Ziyad was wrong then mentions lafadz laa yuharrikuha (digerak not moving).
4.Ada three-person narrator who also reported from 'Amir ibn' Abdullah bin Zubair as Muhammad ibn 'Ajlan also reported from' Amir will be but three people narrator does not mention lafadz laa yuharrikuha (digerak not moving), then this indicates that Muhammad ibn 'Ajlan mentioning lafadz laa yuharrikuha (digerak not moving) was menyelisihi three tsiqoh narrator, therefore their history is a history of prior and Muhammad ibn' Ajlan considered syadz because menyelisihi three people.
Three of these are:
a. 'Uthman ibn Hakim, issued by Muslim history no.112, no.988 Abu Daud, Ibn Khuzaimah 1 / 245 no.696, Ibn Abdil Bar in At-Tamhid 13/194-195 and Abu' Aw Anah 2 / 241 and 246.
b.Ziyad bin Sa'ad, history issued by Al-Humaidy 2 / 386 no.879.
c.Makhromah Bukair son, his reports issued by the An-Nas ai 2 / 237 no.1161 and Al-Baihaqy 2 / 132.
Then summed up from this that the mention of lafadz laa yuharrikuha (digerak not moving) in the hadeeth of 'Abdullah bin Zubair was syadz and that causes syadznya is Muhammad ibn' Ajlan. Although the actual error can be derived from or Ibn Sa'd ibn Ziyad Juraij but qorinah (indication) of the foregoing strongly suggests that these errors come from Muhammad ibn 'Ajl's. Allaah knows best.
Second Hadith
عن ابن عمر أنه كان يضع يده اليمنى على ركبته اليمنى ويده اليسرى على ركبته اليسرى ويشير بأصبعه ولا يحركها ويقول إنها مذبة الشيطان ويقول كان رسول الله صلى الله عليه وسلم يفعله
"From Ibn 'Umar-radi' anhu-is he put his right hand on his right knee and (put) her left hand above his left knee and he berisyarat with his finger and did not move and he said:" Surely it is the guardian of Syaithon ". And he said: "It is the Messenger of Allaah alaihi wasalam do it".
This is narrated by Ibn Hibbaan in Ats-Tsiqot 7 / 448 from the path of the Muslim Kathir ibn Zayd ibn Abi Maryam from Nafi 'from Ibn Hibbaan.
Hadith Degrees
All sanad narrator Ibn Hibbaan tsiqoh (trustworthy) except Kathir ibn Zayd.
The scholars and experts jarh ta'dil different opinions about it. And conclusions are mentioned by Ibn Hajar al-Hafidz was very appropriate to explain the circumstances. Ibn Hajar said: shoduq yukhti `u katsiran (honest but a lot of guilt), the meaning of this sentence is dho'if Katheer but could serve as a support or reinforcement. This' illat (defects) that first. Illat which both turned out to Katheer ibn Zaid had made two mistakes in this hadith.
First: In the history Kathir ibn Zayd narrated from Muslim ibn Abi Maryam from Nafi 'from Ibn' Umar. And this is a real mistake, because the narrator tsiqoh seven Muslim also narrates from ibn Abi Maryam but not from Nafi 'from Ibn' Umar, but from 'Ali ibn' Al-Mu'awy Abdirrahman from Ibn 'Umar.
Seven narrator is:
1.Imam Malik, he narrated in Al-Muwaththo '1 / 88, Muslim Shohih 1 / 408, no.987 Sunan Abi Daud, Sunan An-Nasai 3 / 36 no.1287, Shohih Ibn Hibbaan as in the Al-Ihsan no. 193, Musnad Abu 'Awanah 2 / 243, Sunan Al-Baihaqy 2 / 130 and Syarh As-Sunnah Al-Baghawy 3/175-176 no.675.
2.Isma 'il ibn Ja'far ibn Abi Katheer, history issued by the An-Nasai 2 / 236 no.1160, Ibn Khuzaimah 1 / 359 no.719, no.1938 Hibban Ibn Abu' Awanah 2 / 243 and 246 and Al-Baihaqy 2 / 132.
3.Sufyan bin 'Uyainah, history issued by Muslim 1 / 408, Ibn Khuzaimah 1 / 352 no.712, Al-Humaidy 2 / 287 no.648, Ibn Abdil Bar 131/26.
4.Yahya ibn Sa 'id Al-Anshary, history issued by Imam An-Nasai 3 / 36 no.1266 and Al-Kubro 1 / 375 no.1189, Ibn Khuzaimah 1 / 352 no.712.
5.Wuhaib son of Kh Alid, history 273 and issued by Ahmad Abu 'Awanah 2/243.6. 'Abdul' Azi z bin Muhammed Ad-Darawardy, history issued by Al-Humaidy 2 / 287 no.648.
7.Syu 'Flood, son of Hajjaj, read his story in' ila'l Ibn Abi Hatim 1 / 108 no.292.
Second: In the history Zaid ibn Kathir mentions lafadz laa yuharrikuha (digerak not moving) and this is a mistake for two reasons:
a.Enam narrator mentioned above in their history did not mention lafadz laa yuharrikuha (digerak not moving).
b.Dalam history Ayyub Al-Sikhtiany: 'Ubaidullah ibn' Umar al-'Umary from Nafi 'from Ibn' Umar was also not mentioned lafadz laa yuharrikuha (digerak not moving). Read their history in Muslim Shohih no.580, no.294 At-Tirmidzy, An-Nasai 3 / 37 no.1269, Ibn Majah 1 / 295 no.913, Ibn Khuzaimah 1 / 355 no.717, Abu 'Awanah 2 / 245 no.245, Al-Baihaqy 2 / 130 and Al-Baghawy in Syarh Sunnah, 3/174-175 no.673-674 and Ath-Thobara ny in Ad-Du'a no.635.
Nampaklah from the above that this hadith is a hadith Mungkar. Allaah knows best.
Conclusion: The whole hadith that explains the index finger is not driven at all is a weak hadith which can not be used berhujjah.
Hadith-Hadith that Finger finger Says Digerak-Move
Throughout our investigation, there is only one hadith that explains that the index finger moving the hadith digerak Wa `il bin Hujr and lafadznya as follows:
ثم قبض بين أصابعه فحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها
Then he held two fingers of his fingers and make a circle, then he held up his finger (telunjuk-pent.), then I saw him mengerak-gerakkannya pray with him ".
"This is narrated by Ahmad 4 / 318, Ad-Darimy 1 / 362 no.1357, An-Nasai 2 / 126 no.889 and 3 / 37 no.1268 and in Al-Kubro 1 / 310 no.963 and 1 / 376 no.1191, Ibn Al-Muntaqa Jarud in 'no.208, Ibn Hibbaan as in Al-Ihsan 5 / 170 no.1860 and Al-Mawarid no.485, Ibn Khuzaimah 1 / 354 no.714, Ath-Thobarany 22 / 35 No.82, Al-Baihaqy 2 / 131 and al-Khatib al-Baghda dy in Al-Li Wasil Mudraj Fashl 1/425-427. Everything is narrated from the street Za `Idah bin Qudama of 'Asim bin Kulaib Syih son of his father from Wa ab` il bin Hujr.
Hadith Degrees
Zhohir sanad this hadith is hasan, but as we have explained that the hadeeth is hasan chain is not necessarily safe from 'illat (disabled) and syadz.
Departing from here needs to be known by the reader that this hadith also syadz and the explanation is that: Za `Idah bin Qudama was a strong narrator tsiqoh hafalannya menyelisihi will but he has twenty-two where the narrator of the twenty-two people are all tsiqoh narrator even some of them were much stronger position than Za Za `Idah so that when the` Idah menyelisihi only one of them it is enough to cause syadznya history of Za `Idah.
Everything is narrated from 'Asim bin Kulaib Syihab son of his father from the Wa `il bin Hujr. And twenty-two narrator is no mention lafadz yuharrikuha (digerak-move).
Twenty-two narrator is:
1.Bisyr bin Al-Mufadhdhal, history issued by the Abu D aud 1 / 465 no.726 and 1 / 578 no.957 and An-Nasai 3 / 35 no.1265 and in Al-Kubro 1 / 374 no.1188 and Ath ny-Thobara 22/37 no.86.
2.Syu 'Flood, son of Hajjaj, his reports issued by Ahmad 4 / 316 and 319, Ibn Khuzaymah in Shohihnya 1 / 345 no.697 and 1 / 346 no.689, Ath-Thobar any 22/35 no.83 and the Ad- Du'a Al-Khatib n0.637 and in Al-Li Wasil Mudraj Fashl 1/430-431.
Ats-Tsaury 3.Sufyan, history issued by Ahmad 4 / 318, An-Nas ai 3 / 35 no.1264 and Al-Kubro 1 / 374 no.1187 and Ath-Thobarany 22/23 78.
4.Sufyan bin 'Uyyainah, history issued by the An-Nas ai 2 / 236 no.1195 and 3 / 34 no.1263 and in Al-Kubro 1 / 374 no.1186, Al-Humaidy 2 / 392 no.885 and Ad -Daraquthny 1 / 290, Ath-Thobar any 22/36 no.85 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 427.
5. 'Abdullah bin Idris, his reports issued by Ibn M ajah 1 / 295 no.912, Ibn Abi Syaibah 2 / 485, Ibn Khuzaimah 1 / 353 and Ibn Hibbaan no.1936.
6. 'Abdul Wa hid bin Ziyad, his reports issued by Ahmad 4 / 316, Al-Baihaqy in his Sunan 2 / 72 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 434.
7.Zuhair ibn Mu 'awiyah, history issued by Ahmad 4 / 318, Ath-Thobarany 22/26 no.84 and no.637 in Ad-Du'a and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 437.
8.Khalid ibn 'Abdillah Thahh Ath-an, his reports issued by the Ath-Thohawy in Sharh al-Atsar Ma'any 1 / 259, Al-Baihaqy 2 / 131 and Al-Khatib in Al-Li Wasil Mudraj Fashl 1/432- 433.
9.Muhammad Fudhail son, his reports issued by Ibn Khuzaimah 1 / 353 no.713.
10.Sallam bin Sulaim, history issued by the Ath-Thoy alisi in Musnadnya no.1020, Ath-Thohawy in Sharh al-Atsar Ma'any 1 / 259, Ath-Thobarany 22/34 No.80 and Al-Khatib in al- Li Fashl Wasil Mudraj 1/431-432.
11.Abu 'Awanah, history issued by the Ath-Thobar any 22/38 no.90 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 432.
12.Ghailan son of J ami ', his reports issued by the Ath-Thobarany 22/37 no.88.
13.Qois bin Rabi 'Ath-history issued by any Thobar 22/33 no.79.
14.Musa bin Abi Katheer, history issued by the Ath-Thobarany 22/37 no.89.
15. 'Ambasah bin Sa'id Al-Asady, history issued by the Ath-Thobar any 22/37 87.
16.Musa bin Abi 'Aisha, his reports issued by the Ath-Thobarany in Ad-Du'a no.637.
17.Khallad Ash-Shaffar, history issued by the Ath-Thobarany in Ad-Du'a no. 637.
18.Jarir bin 'Abdul Hamid, his reports issued by al-Khatib in al-Fashl Li Wasil Mudraj 1 / 435.
19. 'Abidah Humayd son, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/435-436.
20.Sholeh ibn 'Umar, his reports issued by al-Khatib in al-Fashl Li Wasil Mudraj 1 / 433.
21. 'Abdul' Azi z bin Muslim, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/436-437.
Badr 22.Abu Syuj a 'bin Al-Walid, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/438-439.
From the above it is clear that the history of Za `Idah mentioning bin Qudama lafadz Yuharikuha (digerak-move) is syadz.
Conclusion: The reference wording yuharrikuha (digerak index finger moving) in the hadith is weak Hujr Wa'il bin can not be used berhujjah. Allaah knows best.
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The scholars disagree on issues mengerak move the index finger when tasyahud and the difference is made up of three opinions:
First: No digerak moving. It is the opinion of Abu Hanifa and the strongest opinion among the people Syafiiyyah and Hanbaleeyyah and is also the opinion of Ibn Hazm.
Second: Digerak moving. And this is a strong opinion among the people Malikiyyah and mentioned by Abu Al-Qodhi Ya'la Hanbaleeyyah and opinions of the majority of people Hanafiyyah and Syafiiyyah.
Third:
There is a compromise between the two above hadith. Shaykh Ibn 'Uthaymeen-rahimahullahu ta'ala Zaad-in Sharh al-Mustaqni' says that digerak moving when in a state of prayer, if not in a state of prayer digerak not moving. And Sheikh Al-Albany - rahimahullahu ta'ala-in Tamamul Minnah suggests another way of compromise that is sometimes driven sometimes not. Because of this disagreement is the existence of two different word meaning womb, there is mention that the index finger digerak manipulation and there is mention digerak not moving his finger.
"However, from the above discussion that has been concluded that the hadith which mentions digerak finger-move is a weak hadith and so are the Ahadith that digerak not moving his finger is a weak hadeeth."
The way of compromise that is mentioned in a third opinion may be used when two hadith mentioned above can be used berhujjah shohih but because the two hadeeth hadith is weak then we can not use the way of compromise is, let alone shohih hadith that has been mentioned above that Prophet alaihi wasalam just berisyarat with his index finger.
Then we will discuss here is whether the lafadz ... (Arabic) which means there is meaning mengerak berisyarat moving or not. The explanation is that the word "berIsyaratt" it has two possibilities:
First: With digerak moving. As if I give a signal to the people who stand to sit, then of course the hint will be accompanied by a hand movement from top to bottom.
Second: With no moving digerak. As if I was in maktabah (library) and then someone asks me: "Where is the book Al-Bukhory Shohih?" So of course I would suggest my hand toward the book of Al-Bukhory Shohih which are among the many books by not moving my hand .
Although the word "berisyarat" that contains two possible but here we can be sure that the desired berisyarat in the hadith is not digerak berisyarat with moving. This can be ascertained because of two things:
First: There is a rule among the scholars who say that Ash Sholatu Tauqifiyah (prayer that is tauqifiyah), the point is pray that the procedure be carried out if there are arguments from the Quran and the Sunnah. So this shows that the origin of prayer is no movement in them unless there is proof for this guidance from the Qur'an and Sunnah. And so did berisyarat with the index finger, origin has not been moved until there is the argument that states that it is hinted at by the index finger is moved and have concluded that berisyarat by moving the index finger is a weak hadeeth. So that must be in it with no digerak berisyarat moving.
Second: In the hadeeth of 'Abdullah bin Mas'ud narrated by Imam Al-Bukhary N0. No.538 and Imam Muslim:
إن في الصلاة شغلا
"Verily in prayer is a rush"
Then this indicates that a Muslim is in prayer when he was in a rush that should not be coupled with a job that no arguments from the Quran or hadith the Messenger of Allaah that shohih alaihi wasalam.
Conclusion: knotted from the above discussion that rojih opinions about the state of the index finger in berisyarat (pointing) when tasyahud digerak is not moving. Allaah knows best.
See discussion above in: • The Book of Al-Bisyarah Fi Syudzudz Tahrik Al-Usbu 'Wa Fi Tasyahud Tsubutil Isyarah, Al-Muhalla of Ibn Hazm 4 / 151, Subulus Salam 1 / 189, Nailul Authar,' Aunul Ma'bud 3 / 196, Tuhfah Al-Ahwadzy 2 / 160. • Hanafiyah see schools in: kifayah Ath-Tholib 1 / 357. • madhahib Malikiyah: Ats-Tsamar Ad Dany 1 / 127, Al-Adawy Hasyiah 1 / 356, Al-Fawakih Ad-Dawany 1 / 192. • Syafiiyyah schools in: Hilyah Al-Ulama 2 / 105, Ath-Tholibin Raudhah 1 / 262, Al-Majmu '3/416-417, Al-Iqna' 1 / 145, Al-Bujairamy Hasyiah 1 / 218, Al-Muht Mughny aj 1 / 173 . • madhahib Hanbaleeyyah see in: Al-Mubdi '1 / 162, Al-Furu' 1 / 386, Al-Inshaf 2 / 76, Kasyful Qon a 1/356-357.
Question Two:
Among the community there are some people who berisyarat with his forefinger at the time of sitting between two prostrations as berisyarat with the index finger during tasyahud, whether it is any basis for this guidance from the hadeeth of the Messenger of Allaah alaihi wasalam?.
Answer:
There is a hadith that explains about it, namely the hadith Wa `il bin Hujr which reads:" I saw Prophet alaihi wasalam last Takbir Takbir when he raised his hand, which he started praying and he raised his hands when he Takbir and raising both hands when he was bowing and raising his hand when he said: "Samiallahu liman Hamida" and he fell down and laid his hands level with his ears and then he fell down ... and then he sat stretched his left leg and then he put both his hands, which left on top of the left knee and put his right hand on his right thigh and then he berisyarat with his index finger and put your thumb on the middle finger and then he held all his fingers and then he fell down ... ".
This is narrated by 'Abd al-Razza q in Mushonnaf 2 / 68 no.2522, Ahmad in his Musnad 4 / 317 and above is lafadz lafadz him, Ath-Thobarany 22/34 no.81 and Al-Khatib al-Baghdadi in Al-Li Wasil Mudraj Fashl 1/429-430. All narrated from 'Abdur-Razzaq from Sufyan Ats Tsaury of' Asim bin Kulaib from his father from the Wa `il bin Hujr. This hadith is the key to solving this issue, if this hadith shohih (acceptable) then berisyarat with the index finger in the sitting between two prostrations is a matter which is prescribed but otherwise if this hadith is weak it will mean the case is not prescribed, which is why we invite to see the degree this hadith.
Degrees Hadith Berisyarat When Sitting Between Two Sujud
It has been explained that this hadeeth narrated by 'Asim bin Kulaib from his father from the Wa `il bin Hujr. And who reported it from 'Asim bin Kulaib 23 people where 23 people narrator narrator of this agreement states that Prophet' alayhi wasalam berisyarat with his index finger, but there are three forms of history that explains where berisyarat with the index finger on their history:
1.Ada history explaining that the place berisyarat tasyahud and only when it is in the history of Musa bin Abi Kats ir and some versions of Shucba bin Hajjaj, Ibn 'Uyainah and' Abdullah bin Idris.
2.Riwayat that does not explain where the location berisyarat with the index finger but it is in tasyahud Zhohirnya. Can be seen in the history of Bishr ibn Mufadhdhal, Sufy of Ats-Tsaury, 'Abdul Wahid ibn Ziyad, Zuhair bin Mu'awiyah, Khalid bin' Abdullah Ath-Thahhan, Muhammad bin Fudhail, Sallam bin Sulaim, Abu 'Awanah, son of J ami Ghailan ', Qois bin Rabi', Musa bin Abi Katheer.
3.Dua history on diselisihi by 'Abdur Razzaq in periwayatannya from Sufyan Ats-Tsaury from' Asim from his father from the Wa `il bin Hujr then mentions gesture with her index finger on sitting between two prostrations.
From the above it is clear that the history of 'Abdur Razz aq from Sufyan Ats-Tsaury explaining a third form. 22 people have been meyelisihi history narrator who explains the form of first or second. So we can be sure that the history of 'Abdur Razzaq contained errors that led to the mention berisyarat with the index finger while sitting between two prostrations considered syadz, so that history can not be accepted. Errors that occur in this hadith may be derived from Sufyan Ats-Tsaury and possibly from 'Abdur Razzaq.
However, put the blame on 'Abdur Razzaq is more reasonable for two reasons:
First: 'Abdur Razz aq although a narrator tsiqoh (trusted) and hafidz (a penghafal), but he has awham (errors) that caused many scholars criticize him.
Second: 'Abdur Razzaq has menyelisihi two Sufyan Ats-narrator of the second Tsaury narrator narrated from Sufyan Ats-Tsaury and motioned mention sitting between two prostrations.
Two narrator is:
1.Muhammad ibn Yusuf Al-Firy Aby, history issued by the An-Nasai 3 / 35 no.1264 and Al-Kubro 1 / 374 no. 1187 and Ath-Thobarany 22/23 78.
2. 'Abdullah ibn al-Walid, his reports issued by Ahmad 4 / 318.
History of this two-person narrator in particular Al-Firy Aby which include people who are most memorized narrations Sufyan Ats-Tsaury, increasingly strengthen that history 'is narrated syadz Abdur Razzaq. So it is clear weakness of this narration is used as the argument disyariatkannya berisyarat with the index finger on sitting between two prostrations. That's why this history has been weakened by two major scholars of hadith scholars of this age-Shaykh Al-Albany-rahimahullahu ta'ala and Shaykh al-Hady Muqbil bin-rahimahullahu Wadi'iy ta'ala.
Conclusion: It is not prescribed on the index finger raised as he sat between two prostration because of the hadith that explains this is the hadeeth syadz (weak).
See: Al-Bisyarah p.75-77 and Tamamul Minnah hal.214-216.
Question Three:
Is there any guidance from the hadeeth of the Messenger of Allaah alaihi wasalam proviso that when mentioned (), the finger began to be appointed to the greeting () (exactly in a greeting letter hamzah)?.
Answer:
Madhhab most people Syafiiyyah states that disunnahkan berisyarat with the index finger and then lifted the index finger when it reaches the word hamzah) of sentence (). This was mentioned by Imam An-Nawawy in Al-Majmu '3 / 434 and in Ath-Tholibin Minhaj hal.12.Dan the same mentioned by Imam Ash-Shon' any in Subulus Greetings 1 / 362 and he added that it based on the hadith narrated by Imam Al-Baihaqy. But there is no doubt that what is prescribed in this regard is to raise the index finger of tasyahud beginning to end. This is based on the hadiths shohih that very many who have it partly in answer to question No. 1 which explains that the Prophet was sitting tasyahud alaihi wasalam when he clasped his fingers and then make a circle and then lift a finger, then dzohir this hadith shows He lifted the index finger of tasyahud beginning to end.
The rebuttal terahadap schools Syafiiyyah people then the answer is as follows:
1.Hadits narrated by Imam Al-Baihaqy it is a hadith Khaf af bin Ima 'and in the isnaad there was a man who was not known then this automatically causes this hadith is weak.
2.Hal mentioned that dzohir shohih hadiths which show that the Prophet alaihi wasalam raised index finger from the beginning to the end menyelisihi hadeeth narrated by al-Baihaqy emphasize that this is so weak these narrated by al-Baihaqy.
3.Orang Syafiiyyah own people do not agree about the Sunnah lift the index finger when it reaches the letter hamzah () of the sentence (), because of Imam An-Nawawy in Al-Majmu '3 / 434 quoting from the Ar-Rafi'y (one of the great Imam among Syafiiyyah) stating that the raised index finger is on the whole tasyahud from beginning to end.
4.Hal Syafiiyyah mentioned by the people is not mentioned in the schools other scholars. This shows that used by the scholars is to raise the index finger on the whole tasyahud from beginning to end.
Conclusion:
So, right in the matter is that the index finger is prescribed to be appointed from the beginning to the end and not tasyahud lifted later when it reached the letter hamzah () of the sentence (). Allaah knows best ..
+ NOTE: The above conclusions:
Everything is narrated from 'Asim bin Kulaib Syihab son of his father from the Wa `il bin Hujr. Menyelisihi twenty-two narrator is no mention lafadz yuharrikuha (digerak-move).
From the discussion above it is clear that the history Za'idah mentioning bin Qudama lafadz Yuharrikuha (digerak-motion) is SYADZ.
Conclusion 1: The mention lafadz yuharrikuha (digerak index finger-motion) in the hadith is WEAK Wa'il bin Hujr can not be used berhujjah. Allaah knows best.Conclusion 2: summed up the discussion above that rojih opinions about the state of the index finger in berisyarat (pointing) when tasyahud is NOT DIGERAK-MOVEMENT. Allaah knows best. This phenomenon is widespread in society is one thing to be addressed scientifically. The majority of people who far from his religious guidance, as they are in the differences of opinion in religious matters is often accompanied by oral debate and make fun of others so that sometimes ends with hostility or discord. This is a very tragic case when it was all caused by disagreement on the issue Furu 'alone, but if they pay attention to the works of scholars such as Al-Majmu book' Sharh al-Muhadzdzab works of Imam An-Nawawy, the book of Al-Mughny works of Imam Ibn Quda mah, the book works of Ibn al-Ausath Mundhir, Ikhtilaful Ulama by Muhammad ibn Nasr al-Marwazy and others, they will find that the scholars also have differences of opinion in matters of worship, muamalah and others, will but this does not lead to disunity and enmity among them. So the duty of every Muslim is a Muslim and took the whole affair with their argument. Wallahul Musta'an.
The problem of moving his index finger when tasyahud-gerakkannya mengerak or not, the details of the problem is as follows:
The hadiths that explain about the state of the index finger when tasyahud there are three types:
1.Ada who explained that the index finger does not move at all.
2.Ada who explained that digerak moving his index finger.
3.Ada explaining that merely hinted at the index finger (pointing) and not explained whether digerak-move or not.
Please note that the hadiths describing the state of the index finger kebanyakannnya third is of a kind and there is no difference of opinion among the scholars and there's no doubt about shohihnya hadiths such third kind, because the hadiths are narrated by Imam Al -Bukhari, Imam Muslim and others, from some friends such as' Abdullah bin Zubair, 'Abdullah bin' Umar, Abu Muhammad As-Sa'idy, Wa `il bin Hujr, Sa'ad bin Abi Waqqash and others . So that needs to be addressed here is the degree of the hadiths of the first kind (not driven at all) and the degree of the second hadith (digerak-move).
Hadith-Hadith who Stating Finger finger No Powered COMPLETELY. During our investigation there are two hadith that explains it.
First Hadith
أن النبي صلى الله عليه وآله وسلم كان يشير بأصبعه إذا دعا ولا يحركها
"Verily, Prophet alaihi wasalam berisyarat with his finger when he prayed and he did not mengerak-gerakkannya".
This is narrated by Abu Dawud in his Sunan no.989, An-Nasai in Al-Mujtaba 3 / 37 no.127, Ath-Thobarany in the book no.638 Ad-Du'a, Al-Baghawy in Syarh As-Sunnah 3/177-178 no.676. Everything is narrated from the path of Hajjaj ibn Muhammad Ibn Juraij of Muhammad ibn 'Ajlan from' Amir ibn 'Abdillah ibn Zubayr from his father' Abdullah bin Zubair ... then he mentioned the hadith above.
Degrees Rawi This Hadith-Rawi as Following::
Hajjaj bin Muhammad. He narrator tsiqoh (trusted) that tsabt (strong) but mukhtalit (mixed) hafalannya end of its age, but it does not endanger their history because no one took hadith from him after he mingled rote. Reading: Al-Kawa KiB An-Nayyirot, chronicle Baghdad and others. •
Ibn Juraij. His name 'Abdul Malik bin' Abdil 'Aziz ibn al-Makky Juraij a narrator tsiqoh but mudallis but the history here is not dangerous because he had used the word A khbarani (tell me). •
Muhammad ibn 'Ajlan. A narrator shoduq (honest). •
'Amir ibn' Abdillah bin Zubair. The word Al-Hafidz in Taqrib he is tsiqoh 'abid (reliable, expert worship). •'
Abdullah bin Zubair. Companions.
Hadith Degrees
Rawi-narrator is the narrator of this hadeeth that could be used berhujjah but it is not enough to declare that this hadith is hasan hadith shohih or before it is certain that this hadith is free from 'illat (disabled) and not syadz. And after examination it turns out lafadz laa yuharrikuha (digerak not moving), this is a syadz lafadz.
Before we explain where this lafadz syadznya side, maybe we need to explain what the meaning of the term syadz according to the Ahlul-Hadeeth. Syadz the strongest opinion among experts Hadith there are two forms:
• First: Syadz as a narrator who can not afford bersendirian in narration because of several factors.
• Syadz because menyelisihi. And we mean here is the second. And understanding in the second form is syadz
رواية المقبول مخالفا لمن هو أولى منه
"History of a maqbul (received haditsnya) menyelisihi main narrator more from him."
The purpose of "narrator maqbul" is narrator degrees shohih or hasan. And intent "is more major narrator" is a major strength in terms of memorization, history or by its number. And keep in mind that syadz is one type of hadith dho'if (weak) hadith expert among the scholars.
So we see that lafadz laa yuharrikuha (digerak not moving) is a syadz lafadz should not be accepted because it is a mistake and error of Muhammad ibn 'Ajlan and we establish that this is the fault of Muhammad ibn' Ajl an because some cases:
1.Muhammad bin 'Ajl even though he was a narrator of hadith hasanul (hasan hadeeth) but he was criticized by the scholars from the memory.
2.Riwayat Muhammad ibn 'Ajl an also issued by Imam Muslim and in history there is no mention of lafadz laa yuharrikuha (digerak not moving).
3.Empat tsiqoh people (trustworthy), narrated from Muhammad ibn 'Ajl and they do not mention an laa lafadz yuharrikuha (digerak not moving). Four narrator tsiqoh are:
a.Al-Layth ibn Sa'ad, history no.133 issued by Muslim and Al-Baihaqy in his Sunan 2 / 131.
b.Abu Kha lid al-Ahmar, a history no.133 issued by Muslim, Ibn Abi Syaibah 2 / 485, Abu Ahmad al-Hakim in Syi'ar ashab hal.62 Hadith, Ibn Hibbaan as in Al-Ihsan 5 / 370 no .1943, Ibn Abdil Bar in At-Tamhid 13/194, the Ad-Daraquthny in his Sunan 1 / 349, and Al-Baihaqy 2 / 131, 'Abd bin Humayd no.99.
c.Yahya bin Sa'id Al-Qothth on, history no.990 issued by Abu Dawood, An-Nasai 3 / 39 no.1275 and Al-Kubro 1 / 377 no.1198, Ahmad 4 / 3, Ibn Khuzaimah 1 / 350 no.718, no.1935 Hibban Ibn Abu 'Awanah 2 / 247 and Al-Baihaqy 2 / 132.
d.Sufyan bin 'Uyainah, history issued by the Ad-Darimy no.1338 and Al-Humaidy in Musnadnya 2 / 386 no.879.
e.Demikianlah history tsiqoh four narrator provides that the actual history of Muhammad ibn 'Ajlan without mention of lafadz laa yuharrikuha (digerak not moving). However, Muhammad ibn 'Ajlan in the history of Sa'ad ibn Ziyad was wrong then mentions lafadz laa yuharrikuha (digerak not moving).
4.Ada three-person narrator who also reported from 'Amir ibn' Abdullah bin Zubair as Muhammad ibn 'Ajlan also reported from' Amir will be but three people narrator does not mention lafadz laa yuharrikuha (digerak not moving), then this indicates that Muhammad ibn 'Ajlan mentioning lafadz laa yuharrikuha (digerak not moving) was menyelisihi three tsiqoh narrator, therefore their history is a history of prior and Muhammad ibn' Ajlan considered syadz because menyelisihi three people.
Three of these are:
a. 'Uthman ibn Hakim, issued by Muslim history no.112, no.988 Abu Daud, Ibn Khuzaimah 1 / 245 no.696, Ibn Abdil Bar in At-Tamhid 13/194-195 and Abu' Aw Anah 2 / 241 and 246.
b.Ziyad bin Sa'ad, history issued by Al-Humaidy 2 / 386 no.879.
c.Makhromah Bukair son, his reports issued by the An-Nas ai 2 / 237 no.1161 and Al-Baihaqy 2 / 132.
Then summed up from this that the mention of lafadz laa yuharrikuha (digerak not moving) in the hadeeth of 'Abdullah bin Zubair was syadz and that causes syadznya is Muhammad ibn' Ajlan. Although the actual error can be derived from or Ibn Sa'd ibn Ziyad Juraij but qorinah (indication) of the foregoing strongly suggests that these errors come from Muhammad ibn 'Ajl's. Allaah knows best.
Second Hadith
عن ابن عمر أنه كان يضع يده اليمنى على ركبته اليمنى ويده اليسرى على ركبته اليسرى ويشير بأصبعه ولا يحركها ويقول إنها مذبة الشيطان ويقول كان رسول الله صلى الله عليه وسلم يفعله
"From Ibn 'Umar-radi' anhu-is he put his right hand on his right knee and (put) her left hand above his left knee and he berisyarat with his finger and did not move and he said:" Surely it is the guardian of Syaithon ". And he said: "It is the Messenger of Allaah alaihi wasalam do it".
This is narrated by Ibn Hibbaan in Ats-Tsiqot 7 / 448 from the path of the Muslim Kathir ibn Zayd ibn Abi Maryam from Nafi 'from Ibn Hibbaan.
Hadith Degrees
All sanad narrator Ibn Hibbaan tsiqoh (trustworthy) except Kathir ibn Zayd.
The scholars and experts jarh ta'dil different opinions about it. And conclusions are mentioned by Ibn Hajar al-Hafidz was very appropriate to explain the circumstances. Ibn Hajar said: shoduq yukhti `u katsiran (honest but a lot of guilt), the meaning of this sentence is dho'if Katheer but could serve as a support or reinforcement. This' illat (defects) that first. Illat which both turned out to Katheer ibn Zaid had made two mistakes in this hadith.
First: In the history Kathir ibn Zayd narrated from Muslim ibn Abi Maryam from Nafi 'from Ibn' Umar. And this is a real mistake, because the narrator tsiqoh seven Muslim also narrates from ibn Abi Maryam but not from Nafi 'from Ibn' Umar, but from 'Ali ibn' Al-Mu'awy Abdirrahman from Ibn 'Umar.
Seven narrator is:
1.Imam Malik, he narrated in Al-Muwaththo '1 / 88, Muslim Shohih 1 / 408, no.987 Sunan Abi Daud, Sunan An-Nasai 3 / 36 no.1287, Shohih Ibn Hibbaan as in the Al-Ihsan no. 193, Musnad Abu 'Awanah 2 / 243, Sunan Al-Baihaqy 2 / 130 and Syarh As-Sunnah Al-Baghawy 3/175-176 no.675.
2.Isma 'il ibn Ja'far ibn Abi Katheer, history issued by the An-Nasai 2 / 236 no.1160, Ibn Khuzaimah 1 / 359 no.719, no.1938 Hibban Ibn Abu' Awanah 2 / 243 and 246 and Al-Baihaqy 2 / 132.
3.Sufyan bin 'Uyainah, history issued by Muslim 1 / 408, Ibn Khuzaimah 1 / 352 no.712, Al-Humaidy 2 / 287 no.648, Ibn Abdil Bar 131/26.
4.Yahya ibn Sa 'id Al-Anshary, history issued by Imam An-Nasai 3 / 36 no.1266 and Al-Kubro 1 / 375 no.1189, Ibn Khuzaimah 1 / 352 no.712.
5.Wuhaib son of Kh Alid, history 273 and issued by Ahmad Abu 'Awanah 2/243.6. 'Abdul' Azi z bin Muhammed Ad-Darawardy, history issued by Al-Humaidy 2 / 287 no.648.
7.Syu 'Flood, son of Hajjaj, read his story in' ila'l Ibn Abi Hatim 1 / 108 no.292.
Second: In the history Zaid ibn Kathir mentions lafadz laa yuharrikuha (digerak not moving) and this is a mistake for two reasons:
a.Enam narrator mentioned above in their history did not mention lafadz laa yuharrikuha (digerak not moving).
b.Dalam history Ayyub Al-Sikhtiany: 'Ubaidullah ibn' Umar al-'Umary from Nafi 'from Ibn' Umar was also not mentioned lafadz laa yuharrikuha (digerak not moving). Read their history in Muslim Shohih no.580, no.294 At-Tirmidzy, An-Nasai 3 / 37 no.1269, Ibn Majah 1 / 295 no.913, Ibn Khuzaimah 1 / 355 no.717, Abu 'Awanah 2 / 245 no.245, Al-Baihaqy 2 / 130 and Al-Baghawy in Syarh Sunnah, 3/174-175 no.673-674 and Ath-Thobara ny in Ad-Du'a no.635.
Nampaklah from the above that this hadith is a hadith Mungkar. Allaah knows best.
Conclusion: The whole hadith that explains the index finger is not driven at all is a weak hadith which can not be used berhujjah.
Hadith-Hadith that Finger finger Says Digerak-Move
Throughout our investigation, there is only one hadith that explains that the index finger moving the hadith digerak Wa `il bin Hujr and lafadznya as follows:
ثم قبض بين أصابعه فحلق حلقة ثم رفع إصبعه فرأيته يحركها يدعو بها
Then he held two fingers of his fingers and make a circle, then he held up his finger (telunjuk-pent.), then I saw him mengerak-gerakkannya pray with him ".
"This is narrated by Ahmad 4 / 318, Ad-Darimy 1 / 362 no.1357, An-Nasai 2 / 126 no.889 and 3 / 37 no.1268 and in Al-Kubro 1 / 310 no.963 and 1 / 376 no.1191, Ibn Al-Muntaqa Jarud in 'no.208, Ibn Hibbaan as in Al-Ihsan 5 / 170 no.1860 and Al-Mawarid no.485, Ibn Khuzaimah 1 / 354 no.714, Ath-Thobarany 22 / 35 No.82, Al-Baihaqy 2 / 131 and al-Khatib al-Baghda dy in Al-Li Wasil Mudraj Fashl 1/425-427. Everything is narrated from the street Za `Idah bin Qudama of 'Asim bin Kulaib Syih son of his father from Wa ab` il bin Hujr.
Hadith Degrees
Zhohir sanad this hadith is hasan, but as we have explained that the hadeeth is hasan chain is not necessarily safe from 'illat (disabled) and syadz.
Departing from here needs to be known by the reader that this hadith also syadz and the explanation is that: Za `Idah bin Qudama was a strong narrator tsiqoh hafalannya menyelisihi will but he has twenty-two where the narrator of the twenty-two people are all tsiqoh narrator even some of them were much stronger position than Za Za `Idah so that when the` Idah menyelisihi only one of them it is enough to cause syadznya history of Za `Idah.
Everything is narrated from 'Asim bin Kulaib Syihab son of his father from the Wa `il bin Hujr. And twenty-two narrator is no mention lafadz yuharrikuha (digerak-move).
Twenty-two narrator is:
1.Bisyr bin Al-Mufadhdhal, history issued by the Abu D aud 1 / 465 no.726 and 1 / 578 no.957 and An-Nasai 3 / 35 no.1265 and in Al-Kubro 1 / 374 no.1188 and Ath ny-Thobara 22/37 no.86.
2.Syu 'Flood, son of Hajjaj, his reports issued by Ahmad 4 / 316 and 319, Ibn Khuzaymah in Shohihnya 1 / 345 no.697 and 1 / 346 no.689, Ath-Thobar any 22/35 no.83 and the Ad- Du'a Al-Khatib n0.637 and in Al-Li Wasil Mudraj Fashl 1/430-431.
Ats-Tsaury 3.Sufyan, history issued by Ahmad 4 / 318, An-Nas ai 3 / 35 no.1264 and Al-Kubro 1 / 374 no.1187 and Ath-Thobarany 22/23 78.
4.Sufyan bin 'Uyyainah, history issued by the An-Nas ai 2 / 236 no.1195 and 3 / 34 no.1263 and in Al-Kubro 1 / 374 no.1186, Al-Humaidy 2 / 392 no.885 and Ad -Daraquthny 1 / 290, Ath-Thobar any 22/36 no.85 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 427.
5. 'Abdullah bin Idris, his reports issued by Ibn M ajah 1 / 295 no.912, Ibn Abi Syaibah 2 / 485, Ibn Khuzaimah 1 / 353 and Ibn Hibbaan no.1936.
6. 'Abdul Wa hid bin Ziyad, his reports issued by Ahmad 4 / 316, Al-Baihaqy in his Sunan 2 / 72 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 434.
7.Zuhair ibn Mu 'awiyah, history issued by Ahmad 4 / 318, Ath-Thobarany 22/26 no.84 and no.637 in Ad-Du'a and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 437.
8.Khalid ibn 'Abdillah Thahh Ath-an, his reports issued by the Ath-Thohawy in Sharh al-Atsar Ma'any 1 / 259, Al-Baihaqy 2 / 131 and Al-Khatib in Al-Li Wasil Mudraj Fashl 1/432- 433.
9.Muhammad Fudhail son, his reports issued by Ibn Khuzaimah 1 / 353 no.713.
10.Sallam bin Sulaim, history issued by the Ath-Thoy alisi in Musnadnya no.1020, Ath-Thohawy in Sharh al-Atsar Ma'any 1 / 259, Ath-Thobarany 22/34 No.80 and Al-Khatib in al- Li Fashl Wasil Mudraj 1/431-432.
11.Abu 'Awanah, history issued by the Ath-Thobar any 22/38 no.90 and Al-Khatib in al-Fashl Li Wasil Mudraj 1 / 432.
12.Ghailan son of J ami ', his reports issued by the Ath-Thobarany 22/37 no.88.
13.Qois bin Rabi 'Ath-history issued by any Thobar 22/33 no.79.
14.Musa bin Abi Katheer, history issued by the Ath-Thobarany 22/37 no.89.
15. 'Ambasah bin Sa'id Al-Asady, history issued by the Ath-Thobar any 22/37 87.
16.Musa bin Abi 'Aisha, his reports issued by the Ath-Thobarany in Ad-Du'a no.637.
17.Khallad Ash-Shaffar, history issued by the Ath-Thobarany in Ad-Du'a no. 637.
18.Jarir bin 'Abdul Hamid, his reports issued by al-Khatib in al-Fashl Li Wasil Mudraj 1 / 435.
19. 'Abidah Humayd son, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/435-436.
20.Sholeh ibn 'Umar, his reports issued by al-Khatib in al-Fashl Li Wasil Mudraj 1 / 433.
21. 'Abdul' Azi z bin Muslim, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/436-437.
Badr 22.Abu Syuj a 'bin Al-Walid, his reports issued by al-Khatib in Al-Li Wasil Mudraj Fashl 1/438-439.
From the above it is clear that the history of Za `Idah mentioning bin Qudama lafadz Yuharikuha (digerak-move) is syadz.
Conclusion: The reference wording yuharrikuha (digerak index finger moving) in the hadith is weak Hujr Wa'il bin can not be used berhujjah. Allaah knows best.
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The scholars disagree on issues mengerak move the index finger when tasyahud and the difference is made up of three opinions:
First: No digerak moving. It is the opinion of Abu Hanifa and the strongest opinion among the people Syafiiyyah and Hanbaleeyyah and is also the opinion of Ibn Hazm.
Second: Digerak moving. And this is a strong opinion among the people Malikiyyah and mentioned by Abu Al-Qodhi Ya'la Hanbaleeyyah and opinions of the majority of people Hanafiyyah and Syafiiyyah.
Third:
There is a compromise between the two above hadith. Shaykh Ibn 'Uthaymeen-rahimahullahu ta'ala Zaad-in Sharh al-Mustaqni' says that digerak moving when in a state of prayer, if not in a state of prayer digerak not moving. And Sheikh Al-Albany - rahimahullahu ta'ala-in Tamamul Minnah suggests another way of compromise that is sometimes driven sometimes not. Because of this disagreement is the existence of two different word meaning womb, there is mention that the index finger digerak manipulation and there is mention digerak not moving his finger.
"However, from the above discussion that has been concluded that the hadith which mentions digerak finger-move is a weak hadith and so are the Ahadith that digerak not moving his finger is a weak hadeeth."
The way of compromise that is mentioned in a third opinion may be used when two hadith mentioned above can be used berhujjah shohih but because the two hadeeth hadith is weak then we can not use the way of compromise is, let alone shohih hadith that has been mentioned above that Prophet alaihi wasalam just berisyarat with his index finger.
Then we will discuss here is whether the lafadz ... (Arabic) which means there is meaning mengerak berisyarat moving or not. The explanation is that the word "berIsyaratt" it has two possibilities:
First: With digerak moving. As if I give a signal to the people who stand to sit, then of course the hint will be accompanied by a hand movement from top to bottom.
Second: With no moving digerak. As if I was in maktabah (library) and then someone asks me: "Where is the book Al-Bukhory Shohih?" So of course I would suggest my hand toward the book of Al-Bukhory Shohih which are among the many books by not moving my hand .
Although the word "berisyarat" that contains two possible but here we can be sure that the desired berisyarat in the hadith is not digerak berisyarat with moving. This can be ascertained because of two things:
First: There is a rule among the scholars who say that Ash Sholatu Tauqifiyah (prayer that is tauqifiyah), the point is pray that the procedure be carried out if there are arguments from the Quran and the Sunnah. So this shows that the origin of prayer is no movement in them unless there is proof for this guidance from the Qur'an and Sunnah. And so did berisyarat with the index finger, origin has not been moved until there is the argument that states that it is hinted at by the index finger is moved and have concluded that berisyarat by moving the index finger is a weak hadeeth. So that must be in it with no digerak berisyarat moving.
Second: In the hadeeth of 'Abdullah bin Mas'ud narrated by Imam Al-Bukhary N0. No.538 and Imam Muslim:
إن في الصلاة شغلا
"Verily in prayer is a rush"
Then this indicates that a Muslim is in prayer when he was in a rush that should not be coupled with a job that no arguments from the Quran or hadith the Messenger of Allaah that shohih alaihi wasalam.
Conclusion: knotted from the above discussion that rojih opinions about the state of the index finger in berisyarat (pointing) when tasyahud digerak is not moving. Allaah knows best.
See discussion above in: • The Book of Al-Bisyarah Fi Syudzudz Tahrik Al-Usbu 'Wa Fi Tasyahud Tsubutil Isyarah, Al-Muhalla of Ibn Hazm 4 / 151, Subulus Salam 1 / 189, Nailul Authar,' Aunul Ma'bud 3 / 196, Tuhfah Al-Ahwadzy 2 / 160. • Hanafiyah see schools in: kifayah Ath-Tholib 1 / 357. • madhahib Malikiyah: Ats-Tsamar Ad Dany 1 / 127, Al-Adawy Hasyiah 1 / 356, Al-Fawakih Ad-Dawany 1 / 192. • Syafiiyyah schools in: Hilyah Al-Ulama 2 / 105, Ath-Tholibin Raudhah 1 / 262, Al-Majmu '3/416-417, Al-Iqna' 1 / 145, Al-Bujairamy Hasyiah 1 / 218, Al-Muht Mughny aj 1 / 173 . • madhahib Hanbaleeyyah see in: Al-Mubdi '1 / 162, Al-Furu' 1 / 386, Al-Inshaf 2 / 76, Kasyful Qon a 1/356-357.
Question Two:
Among the community there are some people who berisyarat with his forefinger at the time of sitting between two prostrations as berisyarat with the index finger during tasyahud, whether it is any basis for this guidance from the hadeeth of the Messenger of Allaah alaihi wasalam?.
Answer:
There is a hadith that explains about it, namely the hadith Wa `il bin Hujr which reads:" I saw Prophet alaihi wasalam last Takbir Takbir when he raised his hand, which he started praying and he raised his hands when he Takbir and raising both hands when he was bowing and raising his hand when he said: "Samiallahu liman Hamida" and he fell down and laid his hands level with his ears and then he fell down ... and then he sat stretched his left leg and then he put both his hands, which left on top of the left knee and put his right hand on his right thigh and then he berisyarat with his index finger and put your thumb on the middle finger and then he held all his fingers and then he fell down ... ".
This is narrated by 'Abd al-Razza q in Mushonnaf 2 / 68 no.2522, Ahmad in his Musnad 4 / 317 and above is lafadz lafadz him, Ath-Thobarany 22/34 no.81 and Al-Khatib al-Baghdadi in Al-Li Wasil Mudraj Fashl 1/429-430. All narrated from 'Abdur-Razzaq from Sufyan Ats Tsaury of' Asim bin Kulaib from his father from the Wa `il bin Hujr. This hadith is the key to solving this issue, if this hadith shohih (acceptable) then berisyarat with the index finger in the sitting between two prostrations is a matter which is prescribed but otherwise if this hadith is weak it will mean the case is not prescribed, which is why we invite to see the degree this hadith.
Degrees Hadith Berisyarat When Sitting Between Two Sujud
It has been explained that this hadeeth narrated by 'Asim bin Kulaib from his father from the Wa `il bin Hujr. And who reported it from 'Asim bin Kulaib 23 people where 23 people narrator narrator of this agreement states that Prophet' alayhi wasalam berisyarat with his index finger, but there are three forms of history that explains where berisyarat with the index finger on their history:
1.Ada history explaining that the place berisyarat tasyahud and only when it is in the history of Musa bin Abi Kats ir and some versions of Shucba bin Hajjaj, Ibn 'Uyainah and' Abdullah bin Idris.
2.Riwayat that does not explain where the location berisyarat with the index finger but it is in tasyahud Zhohirnya. Can be seen in the history of Bishr ibn Mufadhdhal, Sufy of Ats-Tsaury, 'Abdul Wahid ibn Ziyad, Zuhair bin Mu'awiyah, Khalid bin' Abdullah Ath-Thahhan, Muhammad bin Fudhail, Sallam bin Sulaim, Abu 'Awanah, son of J ami Ghailan ', Qois bin Rabi', Musa bin Abi Katheer.
3.Dua history on diselisihi by 'Abdur Razzaq in periwayatannya from Sufyan Ats-Tsaury from' Asim from his father from the Wa `il bin Hujr then mentions gesture with her index finger on sitting between two prostrations.
From the above it is clear that the history of 'Abdur Razz aq from Sufyan Ats-Tsaury explaining a third form. 22 people have been meyelisihi history narrator who explains the form of first or second. So we can be sure that the history of 'Abdur Razzaq contained errors that led to the mention berisyarat with the index finger while sitting between two prostrations considered syadz, so that history can not be accepted. Errors that occur in this hadith may be derived from Sufyan Ats-Tsaury and possibly from 'Abdur Razzaq.
However, put the blame on 'Abdur Razzaq is more reasonable for two reasons:
First: 'Abdur Razz aq although a narrator tsiqoh (trusted) and hafidz (a penghafal), but he has awham (errors) that caused many scholars criticize him.
Second: 'Abdur Razzaq has menyelisihi two Sufyan Ats-narrator of the second Tsaury narrator narrated from Sufyan Ats-Tsaury and motioned mention sitting between two prostrations.
Two narrator is:
1.Muhammad ibn Yusuf Al-Firy Aby, history issued by the An-Nasai 3 / 35 no.1264 and Al-Kubro 1 / 374 no. 1187 and Ath-Thobarany 22/23 78.
2. 'Abdullah ibn al-Walid, his reports issued by Ahmad 4 / 318.
History of this two-person narrator in particular Al-Firy Aby which include people who are most memorized narrations Sufyan Ats-Tsaury, increasingly strengthen that history 'is narrated syadz Abdur Razzaq. So it is clear weakness of this narration is used as the argument disyariatkannya berisyarat with the index finger on sitting between two prostrations. That's why this history has been weakened by two major scholars of hadith scholars of this age-Shaykh Al-Albany-rahimahullahu ta'ala and Shaykh al-Hady Muqbil bin-rahimahullahu Wadi'iy ta'ala.
Conclusion: It is not prescribed on the index finger raised as he sat between two prostration because of the hadith that explains this is the hadeeth syadz (weak).
See: Al-Bisyarah p.75-77 and Tamamul Minnah hal.214-216.
Question Three:
Is there any guidance from the hadeeth of the Messenger of Allaah alaihi wasalam proviso that when mentioned (), the finger began to be appointed to the greeting () (exactly in a greeting letter hamzah)?.
Answer:
Madhhab most people Syafiiyyah states that disunnahkan berisyarat with the index finger and then lifted the index finger when it reaches the word hamzah) of sentence (). This was mentioned by Imam An-Nawawy in Al-Majmu '3 / 434 and in Ath-Tholibin Minhaj hal.12.Dan the same mentioned by Imam Ash-Shon' any in Subulus Greetings 1 / 362 and he added that it based on the hadith narrated by Imam Al-Baihaqy. But there is no doubt that what is prescribed in this regard is to raise the index finger of tasyahud beginning to end. This is based on the hadiths shohih that very many who have it partly in answer to question No. 1 which explains that the Prophet was sitting tasyahud alaihi wasalam when he clasped his fingers and then make a circle and then lift a finger, then dzohir this hadith shows He lifted the index finger of tasyahud beginning to end.
The rebuttal terahadap schools Syafiiyyah people then the answer is as follows:
1.Hadits narrated by Imam Al-Baihaqy it is a hadith Khaf af bin Ima 'and in the isnaad there was a man who was not known then this automatically causes this hadith is weak.
2.Hal mentioned that dzohir shohih hadiths which show that the Prophet alaihi wasalam raised index finger from the beginning to the end menyelisihi hadeeth narrated by al-Baihaqy emphasize that this is so weak these narrated by al-Baihaqy.
3.Orang Syafiiyyah own people do not agree about the Sunnah lift the index finger when it reaches the letter hamzah () of the sentence (), because of Imam An-Nawawy in Al-Majmu '3 / 434 quoting from the Ar-Rafi'y (one of the great Imam among Syafiiyyah) stating that the raised index finger is on the whole tasyahud from beginning to end.
4.Hal Syafiiyyah mentioned by the people is not mentioned in the schools other scholars. This shows that used by the scholars is to raise the index finger on the whole tasyahud from beginning to end.
