9. In some narrations, after narrating the hadeeth, he would say Sahhahu ibn Khuzayma (Ibn Khuzaymah authenticated it), and sometimes he would say Akhrajahu Ibn Khuzaymah (Ibn Khuzaymah took it out/narrated it). with him), that he saw the Prophet (peace and blessings of Allaah be 27. NOTE: From the author of Tahdheeb at-Tahdheeb (Hafidh Ibn Hajar) to Imam As-Saaji, the chain is not present. All rights reserved. The conditions of Abul Alaa al-Maqri are present in Marifat ul-Qurra Al-Kibaar by Dhahabi [1/391 T. 328] etc, and this person is Majrooh (criticized). If this part becomes corrupt then the whole body becomes corrupt. To stregnthen his congectural and ideological position, he writes, while trying to educt from the writing style of Haafidh Ibn Hajar that: The narration narrated by Waail bin Hujr is narrated with different wordings. Saalih bin Muhammad Al-Baghdaadi = He weakened him [Taareekh Baghdaad: 9/216]. can Allah go against his own revelation and test a soul beyond its limit? put the right hand over the left forearm when praying. 4. Anyways if you can shed some light on this issue. Hafidh Ibn Hajar al-Asqalaani: He is truthful, weak in memory. [Taqreeb at-Tahdheeb], 10. [Tahdheeb at-Tahdheeb: Vol 5 Pg 49], Imam Ibn Sad said: Aasim is Siqah and Hujja. Ibn Hibbaan = He mentioned him in Kitaab ath-Thiqaat (4/339) and said: He makes alot of Mistakes..Thawree and Shubah have narrated from him.. concenring it, is the hadeeth of Waail ibn Hujr who said that the Prophet The teacher of Khateeb Baghdaadi, Qaadhi Abul Alaa al-Waasiti is included among the students of Abu Muslim Abdur Rehmaan bin Muhammad bin Abdullah bin Mihraan bin Salamah Al-Thiqah Al-Saalih [Taareekh Baghdaad: 10/299]. According to this hadeeth, if you put your right hand over this whole part of left hand, then the hands will automatically come up to the chest. I need an exact reference for a hadith in Musnad Ahmed! hands in prayer means placing the right hand over the left hand, and letting [1/384 H. 1418]. How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? Before we continue, It is important to know the meaning of Chest i.e Sadr in arabic. PRAYER" at first place. AN-Nasaaee = He is not Strong [Al-Sunan al-Mujtabah with the Tahqeeq of Shaikh Zubayr: 8/319 H. 5680], The saying of Imam Nasaaee in Tahdheeb at-Tahdheeb: He is not Hujja when he narrates alone [Tuhfat ul-Ashraaf by Al-Mizzi: 5/137, 138 H. 6104], 11. We come to know that the narrations of the above mentioned people from Simaak are from before his Ikhtilaat. There are many Nuskhas (Manuscripts) of Musannaf Ibn Abi Shaybah, and the exact mention of where to place the hands is found in none of them, and the athar of Ibaraaheem is present in it with the words of Tahta Sirrah and in some nukha the words of Tahta SIrrah are present at the end of the Marfoo hadeeth but the athar of Ibraaheem is not there. [Darat fi Izhar Ghash naqad as-Sirat]. Ishaaq bin Rahwayh: Thiqah [Tahdheeb at-Tahdheeb: 10/381]. Daraqutni: Thiqah, makes many mistakes. [Tahdheeb at-Tahdheeb: 10/381]. Some scholars have said that the memory of Simaak bin Harb got deteriorated at the end of his age. [Tahdheeb at-Tadheeb: 4/205]. One such narration possibly the one which is most frequently used, is of a report in Sunan Abee Dawood (p. 756). Only this wording would be in agreement with the narrators own interpretation of the hadeeth as is stated in the narration "Yahya described this as being the right hand upon the left above the wrist joint". Al-Albaani (may Allaah have mercy on him) said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (The Prophets Prayer Described) p. 68: He would place his right hand over the back of his left hand, wrist and forearm, and he told his companions to do likewise. 2834748. Is the hadith of placing the hand on the chest in prayer correct? A few such examples are given below: I declare this narration to be an exception from the Saheeh ahadeeth, because I do not think that Muhammad bin Ishaaq has directly heard this hadeeth from Muhammad bin Muslim, and he has commited Tadlees in it. [Saheeh Ibn Khuzaymah: Vol 1 Pg 71] There are two ways of placing the right hand on the left hand when praying: 1 The right hand is placed on the left hand, wrist and forearm. From this detail we come to know that Muammal bin Ismaaeel is Siqah and Sudooq, or Saheeh ul-Hadeeth and Hasan ul-Hadeeth according to the Jumhoor of Muhadditheen, therefore the criticizm of some Muhadditheen upon him is Mardood. Only Shafi stated that in his second opinion and Hanafi stated that only for the women. * This saying is also chain-less (hence rejected). Maalik. when standing after rising from bowing. Based on the second possibility, he may either be weak or trustworthy [Nuzhat An-Nathar], You can search for fatwa through many choices. quote. Not one of the famous 4 Imams of Islamic jurisprudence (via means of an authentic ascription to them) - Abu Hanifa . The chapter under which Imam Ibn Khuzaymah has narrated those two narrations which are mentioned by Molvi Abdul Azeez Deobandi Punjabi in the Haashiah of Nasb ur-Rayaa, Imam Ibn Khuzaymah has started that chapter with the following words: This is the most abridged Musnad as-Saheeh based on the sayings of the Prophet, according to the conditions that we have mentioned in the beginning of Kitaab at-Tahaarah [Saheeh Ibn Khuzaymah: Vol 1 Pg 153]. Learn more about Stack Overflow the company, and our products. Imam Bukhaari: Munkir ul-Hadeeth [Tahdheeb al-Kamaal: 18/526, Mizaan ul-Itidaal: 4/228, Tahdheeb at-Tahdheeb: 10/381], * In all the three books, this saying is mentioned without any chain and without any reference. Rename .gz files according to names in separate txt-file. Then he shifted from that place and washed his feet. Daraqutni = Siqah. However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. One narrator of this saying is Muhammad bin Hamwiyah bin al-Hassan, whose tawtheeq (reliability/trust worthiness) is not known. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. The Ahlu-Sunnah Wal Jamaah are agreed upon that all the Companions are incomparable in Adal and Thaqahat. Explained by Ustadh Nadeem Previous hadiths: https://sites.google.com/view/riyadussalihin/home Ibn Hajar = Sudooq, accused of Qadar. Ibn as-Salaah said in Uloom ul-Hadeeth maa Taqiyeed wal aizaah Pg 466, which means that, The narrations of Mukhtalateen (Pl. The Malikiyyah were of the opinion that one leaves his hands free [by his sides] in prayer (irsl). [2/224 Under H. 740], * Zafar Ahmed Thanvi said: Whatever hadeeth Haafidh narrates in Fath ul-Baari, then it is Saheeh or Hasan according to him, as is affrmed in the Muqaddimah. [Qawaaid fi Uloom ul-Hadeeth Pg 89]. 19. Hishaam bin Ammaar = Arfa Ashaab Makhool Sulemaan bin Moosa. The Muhaddith Imam Shaukani (r) narrated in Daarari al Bayhiyyah that there are three opinions in regard to the folding of the hands, in salah, placing the right over left: 1.) End quote. As far as the difference of Ala Sadrih and Inda Sadrih in Saheeh Ibn Khuzaymah and Musand al-Bazzar is concerned, then this is not a kind of difference due to which we can reject the hadeeth, under discussion, by declaring it to be Mudtarib; because such a semantic difference is also found in the books of ahnaaf. Imam Nimawi comments in his al T'aleeq al Hasan (1/145): 'I have a suspicion that the wording of this hadeeth has mistakenly been changed by a writer. Furthermore, the Ahadith which say to place the hands in a place other then the chest, are inauthentic, some are weak while others are fabricated. [The Prophet] (peace and blessings of Allaah be upon him) used to Imam Ibn Hibbaan has brought the narrations of Muammal in his Saheeh. This is worse for had he narrated these munkar ahadeeth from weak authorities we would have excused him. [Kitaab al-Marifat wal Taareekh: 3/52]. Learn more about Stack Overflow the company, and our products. [See: Fath ul-Bari 13/33 Under H. 7083], 20. One places them below the chest but above the navel. Haafidh Zubair Alee 22/9/1999. On the chest, below the navel or above the navel. 148 pg. How to increase the number of CPUs in my computer? It can be seen then that this hadeeth in its chain of narration and meaning, is clear as it informs us that the Sunnah of the Prophet is to place the hands upon the chest in the prayer. Since Imam Bukhaari, Imam Muslim, Imam Ibn Khuzaymah, and Imam Ibn Hibban etc have affirmed that they will not take evidence from the Munqati narrations in thier books, thats why the muanan narrations of these books will be considered affirmed of having heard. Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. The detailed research on him is as follows: The following narrations of Muammal are present in Sihaah Sittah: Saheeh Bukhaari = (H. 2700, and according to a raajih qaul H. 7083 in Taleeq Form), Sunan Tirmidhi = (H. 415, 672, 1822, 1948, 2145, 3266, 3525, 3906, 3949), Sunan Nasaaee: Al-Sughra = (H. 4097, 4589). Imam Daheem = Alam ul-Awwaleen wal Akhirieen bi-Makhool [Al-Marifat wal Taareekh 2/395, Chain Saheeh], 2. And Allaah knows best. Abdur Rahmaan Al Juzayri writes in Kitaab ul Fiqh Ala Madhaahib Al Arba vol 1 Pg 251 that the hanbalees say that the sunnah for men and women is to place hands below the navel. Ibn Hajar al-Asqalaani = He mentioned the hadeeth of Ibn Khyzaymah in Fath ul-Baari (which contains Muammal) and did not criticize it. The material included in this article are taken From The Works of-: Shaikh ul Allaamah Al-Haafidh Abu Taahir Zubayr Alee Zaee (May Allah Preserve him) 3. In Mizaan ul-Itidaal (4/321), Haafidh Dhahabi authenticated him. 2 The right hand is clasped over the left. Indeed, placing the hands under the navel has come in a Hadeeth of 'Ali with a weak chain of narrators. Therefore, no eye has seen this book and neither is there is any remnants left of it. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. Ibn Hibbaan = He mentioned him in Kitaab ath-Thiqaat (9/235), 7. Abu Haazim said: All I know is [It should also be noted that he is the narrator of Saheeh Muslim]. * Daraqutni wrote about the chain of Muammal from Sufyaan that, it is Saheeh. 11. This Abul Alaa is Muhammad bin Ali Al-Qaari [Taareekh Baghdaad: 3/95] Al-Maqri and Al-Qaari are two titles for the same person. Allaamah Shaikh Sadee Sheyraazee has also mentioned similar reasoning in very eloquent poetry prose. 58648. Of course if the left hand were to be placed upon the left forearm as stated above then naturally, the hands would rest on the chest. (peace and blessings of Allaah be upon him). One narrator narrates contradictory words two or more than two times. [Mizaan al-Itidaal Vol 4 Pg 12], Maymooni narrates that Imam Ahmed declared him Siqah. Hanafis claim that Imam Nasaaee and Imam Ali ibn al-Madeeni have declared Qabeesah to be Majhool. I would strongly recommend you check out the advice in our help centre on ". Abu Nuaym al-Asbahani = He took evidence from him in his Saheeh Al-Mustakhraj Ala Saheeh Muslim [1/289, 290 H. 535]. Imam Ijlee was born in 182 H, and Imam Sufyaan ath-Thawree died in 161 H. Therefore this chain is also Munqati. This saying is against the tawtheeq of Jumhoor. Yaqoob bin Shaybah = He has graded the hadeeth of Sufyaan ath-Thawree from Simaak, to be Saheeh, as has been passed. Browse other questions tagged, Like any library, Islam Stack Exchange offers great information, but, Start here for a quick overview of the site, Detailed answers to any questions you might have, Discuss the workings and policies of this site. Jareer bin Abdul Humayd = He saw Simaak bin Harb that he was urinating while standing (due to some excuse), so he abandoned narrating ahadeeth from him. Yes that's what I mean. the navel.. hadeeth to prove that the Prophet (peace and blessings of Allaah be It only takes a minute to sign up. The narration of Waail which contains the wording of Ala Sadrih, Haafidh Ibn Hajr said about this narration in Fath ul-Baari that the narration of Waail ibn Hujr is also narrated by Imam Ibn Khuzaymah that the Prophet [peace be upon him] placed his hands on the chest, and in Musnad Bazzar it says, close to the chest, he did not narrate the tasheeh (authentication) of Imam Ibn Khuzaymah about this additional wording neither in Fath ul-Baari nor in Talkhees ul-Habeer and nor in Al-Dirayah [Haashiah Nasb ur-Rayaa: Vol 1 Pg 316], And Molvi Muhammad Haneef Gangohi has also raised the same arguement in Ghayat us-Saayah Vo 3 Pg 42. (Muslim (1/208). Haafidh Ibn Hajar has also said he was truthful in Taqreeb at-Tahdheeb, and he became a little forgetful before his death. The hadeeth in Sunan Abu Daawood on the authority of Taawoos both, reads, The Messenger of Allah, sallallahu alayhi wa sallam, used to place his right hand on his left hand, and then he placed them firmly on his chest in prayer., Shaykh Al-Albaani wrote in his detailed commentary on Sunan Abu Daawood, All the narrators in this chain of narration are classified as trustworthy (Thiqaat) from whom(Imaam) Muslim narrated except for Al-Haytham ibn Humayd, and he is trustworthy, and Sulaymaan ibn Moosa, whose memory became weak shortly before his death, as stated in At-Taqreeb., Shaykh Shuayb Al-Arnaaoot and his co-authors underlined in their commentary on Sunan Abu Daawood, It is a Mursal hadeeth (incompletely transmitted; the chain of narrators ending at a Taabii, without the reference of the Companion quoting from the Prophet, sallallahu alayhi wa sallam) whose chain of narration are all trustworthy (Thiqaat) except for Sulaymaan ibn Moosa nicknamed Ad-Dimashqi and he was truthful and his narration was accepted by Hadeeth scholars.. Meaning, According to Ibn Hibbaan himself, the jarah on him is Baatil and Mardood. He is the narrator of Saheeh Bukhaari and Saheeh Muslim, and is Siqah with agreement. In the beginning of Kitaab at-Tahaarah, he has written that: This is the most abridged Musnad Saheeh based on the sayings of the Prophet. To proceed: Sahl ibn Sad, may Allaah be pleased with him, reported, The people were ordered to place their right hand upon their left forearm. (Saheeh al-Bukhaaree, 1/102). i.e., placing the hands beneath the navel is what is prescribed Moreover, the Ghaali Muqallid Naimwi Hanafi in Athaar as-Sunan, Haashim as-Sindhi in Haashiah Miyaar al-Niqaad have also accepted this narration as Hassan Lidhatih. I do not know whether Abu Ishaaq has heard this hadeeth from Burayd or has committed tadlees. [Vol 2 Pg 152] That one places his hands below the chest but above the navel. Among the criticizers, the criticizm of Imam Bukhari is not even proven. Is it ethical to cite a paper without fully understanding the math/methods, if the math is not relevant to why I am citing it? May Allaah help us all to know the truth and follow it. Meaning a narrator sometimes narrate different words and in other times he narrates different words than before; or several students of one Shaikh narrate contradictory words, then such a narration will be declared Mudtarib on the condition when none of them can be preferred over the others. I have two translation of his Kimya as Saadat and in one it says "on the chest" and in the other "below the chest" Ad-Daraqutni: Authenticated him in his Sunan. of the left hand, wrist and forearm, 2-Clasping the right hand over And in the hadeeth of Bukhari above, Prophet ordered to place right hand over left Zaraa which means to place the right hand over the left full arm from Elbow to the Middle Finger. Meaning he is Saheeh ul-Hadeeth according to him from Sufyaan. Also, Ibn Nujaym Hanafee in Al-Bahr ar-Raqaaiq, Allaamah Abul Hasan al-Kabeer as-Sindhee in Fathul-Wadeed Sharh Abee Dawood, Aliaamah Muhammad Hayaat Sindhee in his Fathul-Ghafoor and Shaikh Abu Turaab Raashidullaah Shah Raashidee in his Darjud-Duroor have all stated this hadeeth to be authentic (saheeh). Abu Haatim ar-Raazi = Sudooq Siqah (Truthful, Reliable) [Al-Jarah wal Tadeel: 4/280], 7. Abu Yunus Haatim bin Abi Sagheerah (1680). If he renders a hadeeth to be Saheeh then he declares it to be Saheeh. [Haashiah Nasb ur-Rayaa: Vol 1 Pg 315]. evidence on that, please see the answer to question no Assalamu alaikum Wa Rahmatullahi Wa Barakatuh, is it possible that you can provide with all the saheeh hadith which mentions to place hands on sadr with reference? Zafar Ahmed Thanvi Deobandi, after narrating a hadeeth of Muammal AN Sufyaan, said that: Its narrators are Siqah [Alaa as-Sunan Vol 3 Pg 133 Under 865], Moreover, Thanvi wrote about another narration of Muammal that: Thus its chain is Hasan. [Alaa as-Sunan: 3/118, Under H. 85]. When you check only the versions narrated on the authorithy of Hulb via his son you may find at least 20 to 40 quotes in different books at least 5-10 are in Musnad Ahmad and a similar amount in al-Bayhaqi's as-Sunan al-Kubra and twice of that in the books of at-Tabarani. Source: This narration includes Abdur-Rahmaan ibn Ishaaq al-Koofee, who is unanimously known amongst the scholars to be weak. May Allaah send blessings and peace upon our Prophet Muhammad. It has been passed under the criticizm of Imam Bukhari above that Imam Bukhaari has narrated from Muammal in taleeq form, therefore he is Saheeh ul-Hadeeth acording to him. Numerous scholars of Jarah wat Tadeel have not only made general criticisms on Abu Haneefah but also detailed criticisms. So the hadith is vague and not clarifying about tying hands on chest "DURING. [Al-Kaamil: 3/1119], 5. 6. Views : According to Imam Tirmidhi and the Jumhoor of Muhadditheen, if Muammal narrates from Sufyaan then he is Siqah and Saheeh ul-Hadeeth. Proof 3) The Hadeeth of Qasbiya ibn Hulb from his father radhi Allahu anho. him) said: I prayed with the Messenger of Allaah (peace and blessings The Jumhoor of Muhadditheen have authenticated him, therefore he is Hasan ul-Hadeeth. If one from the two or more than two narrations can be preferred over the others because of the Strong Memorization of its narrator, or due to the extensive tilmeedh (pupilship) of its narrator with his Shaikh, or due to the other reasons, then the preferred one will get the honor of acceptance, and that hadeeth will not at all be Mudtarib, neither the Raajih (Preferred) as is apprent, and nor will the Marjooh (inferior) be Mudtarib, rather it will be Shaadh or Munkir. [Taqreeb an-Nawawi Ma Sharh Tadreeb ar-Raawi: Pg 93]. (may Allaah have mercy on him) said: As for Then a strange twist to this matter is the saying of the Hanafees that, Men should place their hands below the navel and that women should place theirs upon there chest. Subhaanallaah! Ibn Sad: He is Thiqah, makes many mistakes. [Al-Tabaqaat al-Kubra by Ibn Sad: 5/501], 7. Yes, however, two volumes of this book are said to have been present in the library of Liyadan. [Haashiah Nasb ur-Rayaa: Vol 1 Pg 314], Certinly Saheeh Ibn Khuzaymah is not like Bukhaari, Muslim, Abu Dawood, and Nasaaee, rather he gives his verdict on a hadeeth after narrating it, like Imam Tirmidhi and Imam Haakim. 8. This proves that Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hibbaan. The Hanafi Objection on the Text of this Hadeeth: Molvi Muhamad Haneef Gangohi, while discussing this hadeeth, wrote: Furthermore, its text also has idtiraab in it. is the most correct view. So two, out of the four of the great Imams, have said to put them below the navel. There is no Al-Bukhaari = He has Munkar narrations [Ad-Duafa by Al-Bukhaari: 148], And he said: He is Munkir ul-Hadeeth, I do not narrate anything from him.. What is the ruling on clasping the hands when praying?. Therefore the Jarah of a few Muhadditheen upon him is rejected. For the Jashn e Eid Milad un Nabi or Prophet Birthday: Bidah or Islamic? Why is there such a difference in style? At the end we say in conclusion that: Muammal AN Sufyaan Thawree is Saheeh ul-Hadeeth; and Muammal AN Ghair Sufyaan is Hasan ul-Hadeeth walhamdulillah.

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