Praise be to Allaah.
There is no proof in the Prophet’s Sunnah -- as far as we
know -- that it is mustahabb to raise the finger when saying the shahaadah
after wudoo’, and it is well known that the basic principle with regard to
acts of worship is to limit it to that which is proven by texts of the
Qur’aan and saheeh Sunnah (tawqeef), and it is not permissible to add
anything more than what is narrated in the Sunnah. What is prescribed for
the Muslim to say after doing wudoo’ is, “Ashhadu an laa ilaaha ill-Allah
wahdahu laa shareeka lah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu
(I bear witness that there is no god except Allah alone with no partner or
associate, and I bear witness that Muhammad is His slave and Messenger);
it should not be limited to saying Laa ilaaha ill-Allaah only.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: What is the ruling on raising the finger when saying the shahaadah
following wudoo’, and doing it regularly?
I do not know of any basis for that. Rather what is
prescribed for the one who finishes doing wudoo’ is to say: “Ashhadu an laa
ilaaha ill-Allah wahdahu laa shareeka lah wa ashhadu anna Muhammadan ‘abduhu
wa rasooluhu. Allaahumma aj’alni min al-tawwaabeen waj’alni min
al-mutatahhireen (I bear witness that there is no god except Allah alone
with no partner or associate, and I bear witness that Muhammad is His slave
and Messenger. O Allaah, make me one of those who repent and make me one of
those who purify themselves).”
Noor ‘ala al-Darb (Fataawa al-Tahaarah, Furood al-Wudoo’
With regard to what the questioner mentioned of the words of
Shaykh Ibn Jibreen (may Allah preserve him), we could not find any words of
his to say that this action is mustahabb.
In the saheeh hadeeths there is mention of gesturing with the
forefinger when saying the Tashahhud in prayer and when the khateeb says the
du‘aa’ on the minbar on Friday. As for doing that after wudoo’, there is no
proof for that.
Only the words of Allah and His Messenger (blessings and
peace of Allah be upon him) may be described as decisive.
Based on that, it is not appropriate for us to say that the
views of the scholars based on their understanding of the texts of the
Qur’aan and Sunnah are decisive, or to ask, What is the decisive view
concerning such-and-such? unless that view is based on definitive evidence
from the Qur’aan and Sunnah, such as the prohibition on zina, the
prohibition on drinking alcohol, etc.
But with regard to matters of ijtihaad, we cannot say, The
decisive view is such-and-such; rather we should say: What appears to be the
case is such-and-such, or The most likely to be correct is…. and similar
And Allah knows best.