Dought & clear, - It is mustahabb to continue pointing with the finger during the tashahhud until the second tasleem is complete

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During the tashahhud and after the individual has finished reciting the salaah Ibraaheemiyyah, should the forefinger remain raised until the imam says the tasleem, or can he open his clenched fingers and put them on his thigh as soon as he has finished the salaah Ibraaheemiyyah?
Praise be to Allah
Firstly:
It is proven in the Sunnah, in the description of the prayer of the Prophet (blessings and peace of Allah be upon him) that the forefinger should be raised during the tashahhud in the prayer. This issue has been discussed in detail, with evidence, in the answer to questions no. 7570and 11527
The fuqaha’ stated that the one who points with his forefinger during any part of the tashahhud has basically fulfilled the Sunnah and has followed the teaching of the Prophet (blessings and peace of Allah be upon him) in his prayer. Rather the discussion is about choosing the point at which one should raise the forefinger; which point is best?
Shaykh Ahmad al-Barlasi ‘Umayrah ash-Shaafa‘i (d. 957) said:
Whatever the worshipper does of the ways that are mentioned, he has fulfilled the Sunnah. Rather the difference of opinion is concerning which option is best.
End quote fromHaashiyat ‘Umayrah, 1/188. See also:al-Majmoo‘by an-Nawawi, 3/434.
This difference of opinion as to which option is best is the matter of ijtihaad and is subject to further examination, because there is no clear text that has been narrated concerning this topic.
In the hadeeth of Ibn ‘Umar (may Allah be pleased with him) it says that when the Prophet (blessings and peace of Allah be upon him) sat during the prayer, he would place his right hand on his knee and raise the finger that is next to the thumb, offering supplication with it, and his left hand rested flat on his knee.
Narrated by at-Tirmidhi (no. 249). He said: The hadeeth of Ibn ‘Umar is a hasan ghareeb hadeeth; we do not know of it from the hadeeth of ‘Ubaydullah ibn ‘Umar except via this isnaad. It is to be followed according to some of the scholars among the Companions of the Prophet (blessings and peace of Allah be upon him) and the Taabi‘een, who favoured the view that one should point during the tashahhud. This is also the view of our companions. End quote.
It was also classed as saheeh by Shaykh al-Albaani inSaheeh at-Tirmidhi.
The words “and raise the finger that is next to the thumb, offering supplication with it” indicate that raising of the finger begins when reciting the supplication (du‘aa’) in the tashahhud, and the supplication begins with the twin declaration of faith (ash-shahaadatayn), because of what it contains of acknowledgement and affirmation of the Oneness of Allah, may He be glorified and exalted, and that is more likely to be accepted. Then after that, he begins to recite the supplication referred to: “Allaahumma salli ‘ala Muhammad… (O Allah, send blessings upon Muhammad…” until the end of the tashahhud, and until he has completed the tasleem. With regard to the beginning of the tashahhud (“at-tahiyyaatu Lillahi… (all compliments… are due to Allah”)) until we say “…wa ‘ala ‘ibaad illaahi’s-saaliheen(and upon the righteous slaves of Allah”), this is not part of the supplication; rather these are words of praise to Allah and greetings of salaam to His slaves.
The reports narrated from the Sahaabah and Taabi‘een concerning this matter indicate that what is meant by pointing with the forefinger is an indication of affirmation of Allah’s Oneness (Tawheed) and sincerity. Pointing with one finger is a practical declaration of faith in Allah, the One, Who has no partner or associate. So it is appropriate that starting to point with it should come when starting to say the words of the shahaadah or declaration of faith (“Ashhadu an laa ilaaha ill-Allah(I bear witness that there is no god but Allah)).”
Hence Ibn ‘Abbaas (may Allah be pleased with him) said: That is sincerity.
Ibraaheem an-Nakha‘i (may Allah have mercy on him) said: If a man points with his finger during the prayer, it is good and it is an affirmation of the Oneness of Allah (Tawheed).
Narrated by Ibn Abi Shaybah inat-Tasannuf, 2/368
This is the view of those fuqaha’ who said that pointing with the forefinger should begin when reciting the declaration of belief in the Oneness of Allah.
As for when to stop (pointing with the finger), the Sahaabah who described the raising of the forefinger did not say that the Prophet (blessings and peace of Allah) lowered it; therefore it should be kept raised until one has finished the tasleem, especially since the latter part of the tashahhud is all supplication (du‘aa’).
Abu ‘Abdullah al-Khurashi al-Maaliki (d. 1101 AH – may Allah have mercy on him) said:
From the beginning of the tashahhud until the end, which is (saying) “Ashhadu an laa ilaaha ill-Allah wa anna Muhammadan ‘abduhu wa rasooluhu(I bear witness that there is no God but Allah and that Muhammad is His slave and Messenger)”, and in accordance with what they said, it should continue until the salaam, even if the tashahhud is lengthy.
End quote fromSharh Mukhtasar Khaleel, 1/288.
Ash-Shaafa‘i agreed with them that pointing should only begin with the Shahaadatayn (twin declaration of faith), but they addressed the issue in more precise detail, and that may require proof. They said: Starting to raise the finger should only come when reaching the hamzah in the phrase in the shahaadatayn “ila-Allah (but Allah)”.
Imam an-Nawawi (may Allah have mercy on him) said:
According to all opinions and views, it is mustahabb to point with the right forefinger, raising it when reaching the hamzah in the phrase Laa ilaaha ill-Allah.
End quote fromal-Majmoo‘ Sharh al-Muhadhdhab, 3/434
Imam ar-Ramli ash-Shaafa‘i (may Allah have mercy on him) said:
He should raise it when saying “illa-Allah (but Allah)”; he should begin to raise his finger at the hamzah, thus following what was narrated by Muslim… which clearly indicates that it should remain raised until he stands up (for a third rak‘ah) or says the salaam. What some later scholars tried to prove about lowering it is contrary to what has been narrated.
End quote fromNihaayat al-Muhtaaj, 1/522
Some of the scholars said that pointing with the finger should start from the beginning of the tashahhud, because the entire tashahhud is a supplication, and it is proven in the hadeeth that he (the Prophet (blessings and peace of Allah be upon him)) used to offer supplication with it. The words at the beginning of the tashahhud (“At-Tahiyyaatu Lillahi…”) are words of praise before offering supplication, so it is part of the supplication and is not something separate.
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: It is mustahabb to point with one finger during the tashahhud and supplication (du‘aa’).
Al-Ikhtiyaaraat, 38.
It says inFataawa al-Lajnah ad-Daa’imah(7/56):
Pointing with the finger throughout the tashahhud and moving it when offering supplication (du‘aa’), and clenching the other fingers should continue until the salaam. End quote.
Whatever the case, the matter is subject to ijtihaad and is something concerning which the scholars differed. The different opinions concerning it may have to do with slight differences in the way the prayer is performed, so there is nothing wrong with differing from this ijtihaad and following what one thinks is more correct on the basis of evidence.
It also says inFataawa al-Lajnah ad-Daa’imah(5/368):
Raising the forefinger in the tashahhud is Sunnah, and the reason behind it is to indicate the Oneness of Allah. Whoever wishes may move it and whoever wishes may not move it. This matter should not lead to division and discord between seekers of knowledge. If a person does not raise it at all, or he raises it but does not move it, this is a minor matter that should not lead to denunciation and resentment. However the Sunnah is to raise it throughout the shahaadatayn, until the worshippers says the salaam, as an affirmation of divine Oneness. With regard to moving it, that should be when reciting the supplication, as is narrated in the saheeh Sunnah.
And Allah knows best.

- PUBLISHERNajimudeeN M

For children, - Bohlool Stories: Bahlool Dana, Bohlool Jokes, Bohlool and Humor, Islamic Jokes

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Bohlool was born in Kufa and his real name is Wahab bin Amr, a student of sixth Imam, Imam Jafar Sadiq (as)but also lived in the reign of seventh Imam, Imam Musa Kadhim (as), as his companion. Bahlool was a well known judge and scholar who came from a wealthy background. The Abbasid Caliph during the time of Bahlool was Harun Al-Rashid.
Abbasid Caliph Harun Al-Rashid had begun a crackdown against the followers of seventh Imam, Imam Musa Kadhim (as), who was at the time in prison. Wahab bin Amr and a few others met seventh Imam, Imam Musa Kadhim (as) and sought advice. Seventh Imam, Imam Musa Kadhim (as) replied with the simple Arabic letter 'Jeem'. Each of these companions took their own interpretation of the letter: Jala-ul-watan (exile), Jabl (refuge in the mountains), and for Wahab bin Amr Junoon (insanity).
The next day Wahab bin Amr left his wealthy life, wearing rags and came into the streets. He was soon given the name Bahlool Al Majnoon by the people of Baghdad. By doing this, he was saved from Abbasid Caliph Harun Al-Rashid's punishment. Now, without any fear of danger, and in amusing ways, Bohlool protected himself from tyrannies. Bohlool insulted the notorious Caliph and his courtiers just by talking. Nevertheless, people acknowledged his superior wisdom and excellence. Even today many of his stories are narrated in assemblies and teach the listeners valuable lessons.

- PUBLISHERNajimudeeN M

Marital Life, - The Wife's Salary - A Blessing Accompanied by a Thousand Curses

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An employed wife is the dream of many young men today, in order that she would cooperate with him in confronting the escalating costs of living. However, the majority of these young men soon realize that the salary of the wife is a blessing that is accompanied by a thousand curses. Social and economic shifts that have hit the core of Moroccan society and caused radical changes at different levels have given women the chance to go out into the labor market and listed them among those who receive monthly or weekly salaries. People thought that wives going out to work would be a blessing that doubles the family income and leads to a better life, even if not a life of plenty. Though the wife's help in bearing the expenses of her house achieved a relative rise in living standards of families, it also sparked many family disputes that in some cases ended in divorce.
Men in Charge of Women
Unquestionably, husbands are responsible and obligated by theSharee‘ahto cover various expenses of the marital life, whether or not the salary is sufficient. Disputes arise over the salary of the employed wife. Some women firmly believe that the husband should bear all the responsibilities of the marital life, and that he should not aspire to the money of his wife, which is a reality that husbands do not accept, especially those who are needy. This causes marital disputes that often end in divorce.
Sharee‘ahcourts endeavor to reconcile the husband and wife on the basis that a Muslim woman has her independent financial liability that should not be affected by the man's right to be in charge and that the husband is the one responsible for maintaining her and her children financially. Personal status law that regulates marital relations in Morocco has repeated many times that the husband has no authority over his wife or her money or financial liability. It grants the wife financial rights to her husband's money, the like of which are not granted for the husband to his wife's money.
Abdur-Rahmaan Al-‘Umraani, a Moroccan researcher, suggests solutions for this problem. The question is: To what extent is the employed wife entitled to financial support. He mentions three cases:
1-The man married her while she was working and laid a condition on the marriage contract that she should contribute with him to the financial maintenance of the family in return for her being allowed to go out to work. In this case, she must accept, since it is obligatory to fulfill contracts.
2-He married her while she was not employed and did not lay a condition that she should contribute to the financial maintenance. However, she began working after marriage. Here the problem is solved by mutual agreement and consent.
3-In case the husband is in hardship. Here she has the option either to offer her money willingly if she is well-off, or to be patient until Allaah brings about, after hardship, ease, or, she could choose to get a divorce and the husband submits to this. Patience is certainly the best solution here in the interest of the children and the consideration of the marital relationship.
Small Salaries
In his research about 'The development of the labor market among Moroccan females', Dr. ‘Umar Al-Kattaani stresses that Moroccan woman entered the labor market in response to a need, necessity, and social and economic demands.
Their entry into the market was more than it being merely a sign of family and social refinement, which is clear when looking at the general educational levels of working women, which remains at low levels. This makes her status very modest in the social scale. Many family disputes arise because of small salaries that a husband needs to fully cover his expenses with, while the wife considers her salary a right that she acquired whereby she would help her parents or siblings, with which she also buys her clothes and jewelry.
A press report indicates that many employed women consider their salaries an indispensable misfortune, especially those with low incomes. Such women find themselves compelled to share it with their husbands in one way or another, even though her entire salary is not sufficient to satisfy either the husband's or the wife's desires. Sanaa’, an employed woman, says, “The majority of simple women who are employed envy the women who have dedicated themselves to their houses and assigned their husbands full responsibility of financial maintenance. There are also some women who regret working because they do not enjoy a penny of their salaries that they spend on their children, particularly when they grow older and their needs increase."
Working Out the Problem
There is no strategy to work out this persistent social problem, which has shaken relations within modern families. This problem is still a fundamental cause of disputes between spouses. Surely, every family solves this problem in its own ways, in accordance with the balance of powers that connect its parties.
According to Mrs. Na‘eemah, who is a teacher, the husband pays the rent of the house and bears the daily expenses while he assigns her to buy the children's clothes at a time when their needs know no end. Sameerah, a journalist, mentions the story of a young woman who was a pharmacist who had a relationship with an employed young man who had a low-income. When they decided to marry, he laid a condition that she makes a written commitment to pay him six thousand dirhams to him at the beginning of each month, so that he would not be forced to ask her for money every day. She completely refused his proposal and vainly tried to reach a compromise, thereupon she broke off the engagement and neither of them have married until now, which is more than a year later. Faatimah, a teacher, reiterates the saying that, "Your husband behaves in the way that you get him accustomed to". Thus, she does not help with the expenses of her house, not even with the price of a safety match. She adds, “If he does not buy salt, I cook his food without salt in order to encourage him to not deliberately forget buying it ]in the future[.” Meanwhile, she assures that she does not request anything from him for herself, since she fully undertakes her own expenses. On the other hand, he bears his own expenses and that of his children in addition to the rent, food, and medicine. When they have guests, it is easy to get over that complicated relationship as follows: the husband is responsible for the expenses of the visitors if they are from his family, and the wife pays if the visitors are from her family.
Other women admit that they only refuse the orders of their husbands when they are asked to bear the expenses; they prefer to do it willingly. As-Sa‘diyyah, an engineer, applies the saying, “A wife who wants to be happy should bear ]some of the expenses[ on her own account.” She stresses that a woman should make her husband feel that he is the master, even at the time when he is forced to dispose of her salary. There are some wives who give their husbands leadership of the marital life, while some husbands submit to the reality and surrender to the dictates of their wives, even if they are housewives and have no income. Mrs. H.N, a lawyer, acts freely without any interference from her husband due to her high income. She covers the families’ daily expenses and that of the children. The husband, however, is entrusted with any expenses in cases of emergency.
Other wives totally place their husbands in the driver's seat and transfer their complete salaries to their husbands' bank accounts; others are content that their partners undertake their reasonable demands without discussing the details; others are tested with deviant husbands who spend both their salaries on amusement and committing sins. They even force their wives to go into debt in order to spend the money on another form of entertainment. Based on such irresponsible husbands, some women come to the conclusion that husbands are not to be trusted, so that they take precautions for the future. Other women dispose of their salaries with full liberty without consulting their husbands or contributing, despite his tough financial conditions. Some husbands may be indebted in order to pay for school fees or electricity bills while the wife saves her salary in order to buy a new gold bracelet or have another caftan made for a marriage ceremony that might or might not take place the following summer.
Some husbands borrow their wives salaries and record it on a written document or a check, and if the husband fails to repay the debt on its due date, she puts pressure on him and threatens that she will submit the check to court.
There are unemployed women who help their husbands in the form of hand crafts that are done at home such as traditional embroidery, tailoring or weaving. Other women who earn high incomes, such as doctors, engineers, and lawyers, prefer to marry low-income earners in order to be able to exercise some sort of control for which they give their husbands a sum of money. This creates a point of weakness that they take advantage of. Mrs. Khadeejah, a housewife, views the life partnership to mean sharing through times of ease and hardship. She asks, “Do we really understand the social developments that countries experience?” She reminds us that our traditional communities were free from all these modern innovations.
A Widespread Disease
The issue is certainly not limited to Moroccan society. It extends to include the entire Muslim and Arab world that have similar levels of social development. It also extends to the West. A recent American study confirmed that the salary of the wife has become one of the clearest causes for marital dispute in the land of Uncle Sam! It states that the reason is that the wife sometimes insists on not merging her salary with that of the husband's to cover the family expenses. The study, which was published in American and international newspapers, added a summary in which it was stated that the wife's persistent reminding that she has her own money, or focusing on the fact that her salary is higher than that of the husband, hurts the husband's pride greatly. Thus, he does not mention his psychological condition except through creating disagreements and disputes, which in most cases lead to divorce and violent acts.
Karen Robinson, an American researcher, stated that after a woman joins the work place and guarantees her own income, it becomes a must for her to respect the feelings of her husband. She should not overlook the psychological aspect of her lifetime partner so as to avoid the collapse of their marital life. She advises wives to evade using words that might hurt the feelings of their husband such as 'my bank account', or 'how should I spend my monthly salary?'

- PUBLISHERNajimudeeN M