Yahya ibn Maeen: Thiqah [Taareekh Ibn Maeen by Ad-Dauri: 235 Pg 591, Al-Jarah wal Tadeel by Ibn Abi Haatim: 8/374], In Kitaab al-Jarah wal Tadeel, Imam Ibn Abi Haatim wrote that: Yaqoob bin Ishaaq narrated to us from what was written in the book from him, he said, Uthmaan bin Saeed (Imam Ad-Daarimi) narrated to us, he said: I said to Yahya ibn Maeen: What is the Condition of Muammal when he narrates from Sufyaan? 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. Imam Bukhaari = It has passed in the beginning that Imam Bukhaari has took narrations from Simaak in his Saheeh (6722). [Al-Tabaqaat al-Kubra: Vol 6 Pg 341, Imam Awzaaee said: There is no major scholar from the People of Knowledge living, upon whom you people can rely on, except one Koofi Scholar, Abbaas said: That is Sufyaan ath-Thawree. 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]. When he intended to bow, he would take his hands out from his cloak, raise them, exalt Allah, and then bow. [Sharh us-Sunna: 3/31 H. 570], Nawawi graded one of his hadeth by saying: Its Isnaad is Saheeh. Meaning generally, with the exception of some narrators, all the teachers of Imam Ahmed are Siqah (according to Jumhoor). He memory got deteriorated before his death. Ibn Maeen was born in 157 H, and Shubah bin al-Hajjaj died in 160 H. Meaning, this narration is rejected due to being Munqati. See Al-Jarah wal Tadeel (8/374), * It is narrated from Abu al-Arab al-Qairawaani that: Certainly Ahmed and Ali ibn al-Madeeni (usually) only narrate from Siqah narrators [Tahdheeb at-Tahdheeb: 9/114 T. 155], 13. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? From Zaaidah, he said: Aasim bin Kulayb narrated to us, he said: My Father narrated to me, Verily Waail ibn Hujr (radiallah anhu) said: Then the Prophet (peace be upon him) placed his right hand over the back of his palm, wrist, and arm. [Sunan Nasaaee: Kitaab al-Iftataah: H. 889]. 12. Proof 1) The hadeeth of Sahl ibn Sad radhi Allahu anho, Proof 2) The Hadeeth of Waail ibn Hujr Radhi Allahu anho. BUT FIRST I would like to add 3 important bonus points for our deobandi and barelvi brothers and sisters that insist on the position that placing the hands on the chest is not the Sunnah. Abu Haatim = He is truthful, and in some of his hadeeth there is Idtiraab and I do not know anyone more firm and more of a Jurist (Faqeeh) narrator than him from amongst the companions of Makhool. (al-Jarah wal Tadeel of Ibn Abi Haatim Tarjamah Sulemaan, Tahdheeb ut-Tahdheeb (4/237) and Aun al-Mabood (2/325), So Imam Abu Haatim said he was firm, which are words of high praise. Ibn Shaaheen = He mentioned him in Kitaab ath-Thiqaat (1549), 6. See Al-Targheeb wa Tarheeb: 1/108 H. 150, 23. The Messenger of Allaah (peace and blessings of Allaah be upon him) 2. [Al-Kifayah Pg 425], It is narrated that Sufyaan ath-Thawree once narrated a hadeeth in which he opposed Abul Ahwas, Zaaidah, Israeel, and Shareek, so Imam Yahya ibn Saeed al-Qattaan said: Even if there were four thousand like them, still Sufyaan is more Siqah than them. [Al-Nakat Ala Ibn as-Salaah: 2/779, 280]. And if his conditions get known by the Experts, then there is nothing preventing us to accept his narrations. Allaamah Shaikh Sadee Sheyraazee has also mentioned similar reasoning in very eloquent poetry prose. Deobandis say that there is Ijma of women placing hands on chest but this is not true. Ibn Adee = And he is Thabat Sudooq according to me. There are three reports from Imam Ahmad as well: You should know that these differences of opinion is an issue of choice between the Imaams of Islam - May Allah have mercy upon them all. the action is not reported from the Prophet (salallahu alayhi wassalam). If you are interested in all the narrations with references and different opinions within the madh-hab, read this treatise. This website DOES NOT belong to any political or any particular sect or denomination. The following are the situations of preference: 1. Maalik. 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]. upon him) raising his hands and saying takbeer when he started to pray, then the arms hang means letting them hang down by the sides. Salmah ibn Deenaar mentioned that I understood this narration to be marfoo in reaching the Prophet. [Tahdheeb at-Tahdheeb: Vol 5 Pg 49], Imam Ibn Sad said: Aasim is Siqah and Hujja. 15. Al-Mundhiri = He graded his hadeeth to be Hasan. And Imam Ibn Hibban has added him in Kitaab ath-Thiqaat. 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]. An-Nasaaee = He was a Jurist and not strong in Hadeeth [Ad-Duafa: 252], 4. He then placed his hands on his knees. This matter is further reported in many narrations which my respected teacher, Shaikh Muhammad Badeeud-Deen Shah Ar-Raashidee has collated and analysed in this treatise. [Tahdheeb al-Kamaal: 8/131], This saying is related to the chain of Simaak AN Ikrimah (AN Ibn Abbaas) and Ikhtilaat. However, from Imam Maalik himself there are three different opinions reported: The madh-hab of Imam Abu Hanifah has one single opinion without contradictions - man should place his hands below the navel in prayer and the woman upon her chest. InshaAllah Read more: http://www.systemoflife.com/fiqh/salah/2000018-placing-the-hands-on-chest-is-the-sunnah#ixzz4mH5biyDl. 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. Note also that we are a focussed Q&A site, and not an Islamic forum; answers are expected to be fully self-contained, while greetings and such are discouraged here. The understanding of the above narrations is further reinforced by the hadeeth, He used to place his hand upon his chest to the end of the narration. Does the Mursal hadith (hadith in which the Companion who related it from the Prophet, sallallaahu alayhi wa sallam, is missing from the chain) narrated by Tawoos about placing the hands on the chest in the prayer found in Sunan Abi Dawood have any unreliable narrator in its chain? We also invite you to look at the, It sounds like the belief held by Shafi'i Mazhab (based of Abdullah's. Further Muhammad Hashim Tahtawee Hanafee in his treatise, Kashfud-Deen p. 17, states that, The mursal narration is acceptable to us Ahnaaf as a proof. Allaamah ibn Humaam Hanafee in Fathul-Qadeer, the explantion of Hidaayah (1/239) states the same. There are three reports from Imam Shafi'i: The different opinions are because it is reported by different sources from Imam Shafi'i. Moreover see: Qawaid fi Uloom ul-Hadeeth: Pg 275 and others. Sufyaan ath-Thawree = No hadeeth of Simaak is Saaqit (unacceptable). [Taareekh Baghdaad: 9/215, Chain Saheeh]. There is no proof for this statement from any hadeeth either authentic or weak and nor is there any consensus upon such a distinction. Shubah = Imam Yahya ibn Maeen said: Simaak bin Harb is Siqah and Shubah has weakened him [Taareekh Baghdaad: 9/215 T. 4792]. In the hadeeth under discussion, he was certainly aware of the affirmation of hearing thats why he maintained the verdict of authenticity on this hadeeth. Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. Ibn Adee has narrated from Ahmed bin al-Hussain as-Soofi who narrated from Muhammad bin Khalf bin Abdul Humayd, From Sufyaan Thawree that: Simaak is Daeef [Al-Kaamil: 3/1299]. Can non-Muslims ride the Haramain high-speed train in Saudi Arabia? Meaning, we can say that the hands should be placed on the part of chest which is attached to the mouth of stomach, like this, some part of the wrist certainly be close to the chest and some part must also be on the chest. With Due Praise to Allah, the manuscript of Ibn Khuzaymah has not only been found but it has also gone through the process of publication, and its publication has proved all the congectural and ideological guesses to be wrong. All rights reserved. Abu Haazim said: I only know that this is attributed to the Prophet The Taabii, whether he belonged to the early or late generations, would say, The Messenger of Allah, sallallahu alayhi wa sallam, said or did such-and-such, or such-and-such took place in his presence, or the like. The Mursal hadeeth was classified in the section of the rejected reports because of the fact that the situation of the missing reporter(s) is unknown; he may be a Companion or a Taabii. of the left hand, wrist and forearm, 2-Clasping the right hand over Ibn al-Jarood = He mentioned his hadeeth in Al-Muntaqa (H. 25), Ashraf Ali Thaanvi deobandi said while commenting on a hadeeth that: Ibn Al-Jarood narrated this hadeeth in Al-Muntaqa, and it is Saheeh according to him. [Bawadir al-Nawadir Pg 135], 21. Thawr bin Yazeed bin Ziyaad al-Kalaaee Abu Khaalid Al-Hamsi: Imam Yahya ibn Maeen said: I have not seen any Shaami more reliable than him, Ibn Sad said that he is Thiqah in Hadeeth, Ibn Adee said that when he narrates from Thiqah and sudooq narrator then accoding to my research there is nothing wrong in his narration, Imam Nasaaee and Imam Duhaym said that he is Thiqah, Imam Abu Haatim said that he is Sudooq and Hafidh, Imam Ibn Hibbaan has mentioned him in Kitaab ath-Thiqaat, Molvi Khaleel ur-Rahmaan Saharanpoori Hanafi said that He is Thiqah Thabat, meaning Thiqah of the highest level. May Allaah send blessings and peace upon our Prophet Muhammad. It only takes a minute to sign up. The answer to this is that Sufyaan ath-Thawree is a Siqah Haafidh, and has confirmed his hearing. A strong Shahid of the above narration is present in Musnad Ahmed (5/226 H. 22313), Al-Tahqeeq fi Ikhtilaaf ul-Hadeeth by Ibn al-Jawzi (1/28 H. 477), so the tadlees in this narration is no longer harmful. What's the difference between a power rail and a signal line. Sometimes he would clasp his right hand over his left, and place them on his chest. Imaam Ibn Khuzaimah, in relation to his Saheeh Ibn Khuzaimah, states at the very beginning the condition that, This is a compilation of authentic ahadeeth which go right back to the Prophet with authentic and complete chains of narration. This saying is rejected due to many reasons: 2. 6. right hand on his left during prayer, when standing to recite Quraan, and [Al-Jarah wal Tadeel: Vol 4 Pg 222], Imam Sufyaan ibn Uyainah said: I did not see a person more well verse with Halal and Haraam than Sufyaan ath-Thawree. [The Prophet] (peace and blessings of Allaah be upon him) used to The inconsideration of this hadeeth by these guys is an open proof that, by that time, Musannaf Ibn Abi Shaybah had not been targeted by the negligence of any Copyist, or the Maslaki Taassub of any person. Nawawi = He graded his hadeeth to be Hasan in Al-Majmoo Sharh ul-Madhab (3/490). Sulemaan bin Moosa al-Umwi Ad-Dimashqi Al-Ashdaq: 1. Imam Nasaee = He narrated from him in his Sunan (4097, 4589), * Zafar Ahmed Thanvi Deobandi wrote: The narrator of Sunan al-Sughra which is not criticized by Imam Nasaaee is Siqah according to him. [Qawaaid Uloom ul-Hadeeth Pg 222], 18. One such narration possibly the one which is most frequently used, is of a report in Sunan Abee Dawood (p. 756). Haafidh Al-Mizzi has narrated without any chain from Imam Nasaaee and Imam Ali ibn al-Madeeni that they said: He is Majhool. [Tahdheeb al-Kamaal: 15/221]. It only takes a minute to sign up. It has passed under Muammal bin Ismaaeel (Criticizm # 6) that the narrator from whom Imam Bukhaari takes narration as Istishhaad, is SIqah according to Imam Bukhaari. Secondly, If a reliable Shaahid or Mutaabiat is found for a Mudallis narrator, then the accusation of tadlees gets removed. hadeeth to prove that the Prophet (peace and blessings of Allaah be 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]. Ad-Daraqutni: Authenticated him in his Sunan. According to a report narrated by Abu 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.) Abu Haatim ar-Raazi: Sadooq, Strictly Follows the Sunnah, Makes Abundant Mistakes, Write his narrations [Kitaab al-Jarah wal Tadeel: 8/374], 2. As for the I have links of an article dealing with details of this matter. Learn more about Stack Overflow the company, and our products. This saying is Mardood(rejected), due to three reasons: A) If he is Yakhtai Katheeran (Makes alot of Mistakes) then he cant be Siqah, therefore why did he mention him in Kitaab ath-Thiqaat? To end the fast aftet the very last minute 3. Abu Dawood (726) and al-Nasaai (889) narrated that Waail ibn Hujr said: I said: I am going to watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. And I also wanted to add that version of this musnad ahmed hadith is also present in tehqiq ibn al-jawzi with wording " " but hanafis argue that this is not found in the original manuscript. (peace and blessings of Allaah be upon him). Hadith on Masajid: Where are the neighbors of Allah? Reported by Ab Dwd in his Sunan from Jarr ad-Dabb who said, I saw Al grasping his left wrist with his right hand above the * Daraqutni wrote about the chain of Muammal from Sufyaan that, it is Saheeh. Ali ibn al-Madeeni = He narrated from him as mentioned in Tahdheeb al-Kamaal (1/526) and Tahdheeb at-Tahdheeb (10/380) and others. 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. Whereas on the contrary to it, Imam Bukhaari has mentioned Muammal in Al-Taareekh al-Kabeer (Vol 8 Pg 49 T. 2107) and did not criticize him. 21. 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]. What is the ruling on clasping the hands when praying?. To place the hands beneath the navel during the prayer [Ibn Hazm, Muhalla, Watal-Yamin] Proof 1) The hadeeth of Sahl ibn Sa'd radhi Allahu anho Proof 2) The Hadeeth of Waa'il ibn Hujr Radhi Allahu anho So two, out of the four of the great Imams, have said to put them below the navel. * This saying is also chain-less, and is rejected due to going against the Jumhoor. Sufyaan ath-Thawree (270/287, Tuhfat ul-Ashraaf by Al-Mizzi: 2/154 H. 2164), 12. This is not a topic done within an hour or two. , If, someday, this person acts upon this Saheeh hadeeth, by placing his right hand over the palm, wrist, and arm of his left hand without any takallaf, then he will automatically find himself placing his hands on his chest. This proves that this narration is absolutely authentic and free from deficiency according to Imam Ibn Khuzaymah. The narrator whose tawtheeq gets proven, then the jarah of Majhool or La Yuraf are rejected. Ahmed bin Hanbal = He is Mudtarib ul-Hadeeth [Al-Jarah wal Tadeel: 4/279]. 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. See: Al-Kawakib al-Niraat by Ibn al-Kiyaal Pg 159. narrated from Ali which says It is Sunnah to place the right hand over the Explained by Ustadh Nadeem Previous hadiths: https://sites.google.com/view/riyadussalihin/home I am going to quote one hadeeth for each opinion. There is a principle regarding Shubah that he only takes the narrations of those who are Siqah according to him. Ibn Shaaheen = He mentioned him in his Kitaab ath-Thiqaat (505), 13. This is according to the report Ibn Hajar al-Asqalaani = He mentioned the hadeeth of Ibn Khyzaymah in Fath ul-Baari (which contains Muammal) and did not criticize it. Due to his this style of writing, the Hanafi Scholars mistakenly thought that Imam Ibn Khuzaymah used the way of Imam Tirmidhi and Imam Haakim in the grading of ahadeeth. (peace and blessings of Allaah be upon him) used to put (his hands) on Proof number 2 for placing the hands on chest: Waail ibn Hujr narrates that, I prayed with the Prophet and he placed his right hand upon his left on his chest. (Saheeh ibn Khuzaimah, 1/243). Muhammad bin Nasar al-Marwazi: If Muammal alone relates a certain narration then it becomes obligatory to pause and research the hadeeth as he had a bad memory and erred excessively [Tahdheeb at-Tahdheeb: 10/381]. End quote. His mentioning of the words is enough for the practicers of hadeeth. Meaning he recanted from his Jarah in Taqreeb at-Tahdheeb. For that reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic Ahadeeth. Ibn al-Mubaarak said, we only reject those of his narrations which are narrated by his students at the end of his age. We are prohibited to take the narrations of Majhool, because we are not aware of their condition. The answer to this question is linked to Question No. 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. But unfortunately it is written in Bangla. [See: Mizaan ul-Itidaal: 2/532, 533], 9. 148 pg. 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. the navel.. Khuzaymah (479) narrated that Waail ibn Hujr (may Allaah be pleased with Imam Yahya ibn Maeen said: He is Siqah.. Abdur Abdur Rahmaan said: I asked my Father about Muhammad bin al-Muthana, he said: He is Saalih ul-Hadeeth. 18. Then it should be known that from mans body, the heart is perceived as being of the greatest importance. when praying, the scholars are agreed that it is daeef (weak). In addition, giving a fatwa based on a vague description of a single hadith is not particularly recommended. Therefore, it is written in Ghareeb ul-Hadeeth by Al-Harbi (1/277) that:Az-Zaraa is the part from bottom of elbow to the top of middle finger, Moreover, this meaning is also written in the books of Lughat, for example See: Lisaan al-Arab: 8/93, Taaj ul-Uroos: 1/5217, Kitaab al-Ayn: 2/96, Al-Mujam al-Waseet: 1/311, Tahdheeb al-Lughah: 2/189, Kitaab al-Kulliyaat: 1/730, and others. Yaqoob bin Sufyaan al-Faarsi: Muammal is a great sunni shaikh. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. From the publication of Saheeh Ibn Khuzaymah and the explanation of Allamah Jalal ud-Deen Suyuti, the position of Molvi Abdul Azeez Deoband Punjabi and Molvi Haneef Gangohi gets proven to be wrong. upon him). Abdullah bin Ahmed narrated that Imam Ahmed bin Hanbal said: I have not seen anyone like Yahya (bin Saeed) [Al-Illal: 846], Ibn Sad said: He is Siqah Mamoon [Al-Tabaqaat al-Kubra], Haafidh Dhahabi said: He is Al-Imam al-Kabeer, Ameer ul-Mumineen in Hadeeth. [Siyar Alaam al-Nabula: 53], Haafidh Ibn Hajar said: Siqah Muttaqan, Haafidh Imam. [Tahdheeb]. And Imam Dhahabi said: He is Sudooq Jaleel [Al-Mughni fi Duafa: 2649], and he said: Al-Haafiz Al-Imam Al-Kabeer [Siyar Alaam al-Nabula: 5/245], 15. Indeed, placing the hands under the navel has come in a Hadeeth of 'Ali with a weak chain of narrators. How did StorageTek STC 4305 use backing HDDs? His full name is Abu Abdullah Muammal bin Ismaeel Al-Qarshi Al-Udwi Al-Basri. 13. Views : Source: When he said Samia Allaahu liman Since there is a doubt of Inqita in the Muaan narration of a Mudallis, thats why the narration of that narrator is not accepted until the affirmation of having that hadeeth heard directly is done from that narrator. The condition of Muhammad bin Khalf mentioned in its chain is not known, therefore this saying is not proven. hadeeth It is Sunnah to place one hand over the other beneath the navel This criticism of Imam Bukhaari concerning Suelmaan is after he started to forget in later age and so cannot be taken in the general sense, it is limited and specific to Sulemaan in his later life. [Bazal al-Majhood: Vol 1 Pg 83]. Differences can come when different people follow different Ahadith, of which there are inauthentic one. Daraqutni = Siqah. In Saheeh Muslim, the following are the students of Simaak bin Harb: 5. In some of the wordings, there is no doubt of their authenticity. 2. 12. Log in, Join our e-mail list for regular site news and updates, All Rights Reserved for Islam Q&A 1997-2023, Questions cannot be asked through this form. He has shown his rejection to the ahadeeth in which he could not find the affirmation of hearing. End quote. Placing the Hands He (PBUH) then holds his left hand with his right hand, putting it on his chest or he (PBUH) holds his left forearm with his right hand, putting it on his chest. 3267 . And if he is Siqah then he cant be Yakhtai Katheeran. Imam Ibn Khuzaymah has narrated many muanan narrations of Mudalliseen in his Al-Musnad as-Saheeh (Saheeh Ibn Khuzaymah). He replied: He is Siqah, I said to him: Who is more beloved to you Muammal or Ubaydullah? He declared both of them to be Equal [Same Reference], Yaqoob bin Ishaaq al-Harwi is Siqah. First of all, It is not proven from Imam Nasaaee and Ali ibn al-Madeeni that they declared him Majhool. This saying is absolutely authentic in light of the other qaraain. Classed as Placing the Hands on chest in Salah is the Sunnah Abdul Basser July 29, 2012 Salah or Prayer Bismillah Alhamdulillah, This article contains 4 authentic proofs of placing the hands on chest in Salaah. Ibn Sayyid an-Naas = He authenticated a hadeeth containing Muammal [Sharh Tirmidhi Vol 2 Pg 211]. As for the 58648. Imam Ibn Hibbaan has brought the narrations of Muammal in his Saheeh. that he attributed it to the Prophet (peace and blessings of Allaah be One narrator of this saying is Muhammad bin Hamwiyah bin al-Hassan, whose tawtheeq (reliability/trust worthiness) is not known. Learn more about Stack Overflow the company, and our products. i.e., placing the hands beneath the navel is what is prescribed Meaning he is Saheeh ul-Hadeeth according to him from Sufyaan. (Ahmad 21460.). Mudtarib narration is the one which is narrated through different wordings. (may Allaah have mercy on him) said: As for The Hanafi Madh -hab The madh-hab of Imam Abu Hanifah has one single opinion without contradictions - man should place his hands below the navel in prayer and the woman upon her chest. Allamah Hayaat Sindhi Hanafi announces the acceptance of this fact with the following words: Imam Ibn Abi Shaybah has narrated this narration, and after that he has narrated the athar of Ibraaheem Nakhaee. "place this hand on chest". Prophet Informing Muadh that He would See the Valley of Tabuk Turning Green, Meaning of Hadeeth: Whoever Cheats Us Is Not One of Us, Clothing of the People of Paradise Do Not Wear Out, This Hadeeth Is of the Highest Degree of Authenticity, Whoever Says the Words in the Hadeeth in His Illness and Then Dies, Hellfire Shall Not Consume Him, The Classification of the Narration about Defending Your Wealth. Numerous scholars of Jarah wat Tadeel have not only made general criticisms on Abu Haneefah but also detailed criticisms. Al-Baghwi = He graded his hadeeth to be Hasan. Is the hadith of placing the hand on the chest in prayer correct? Ibn Sayyid an-Naas = He authenticated his hadeeth in Sharh Tirmidhi. 3. 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. How does a fan in a turbofan engine suck air in? Yaqob bin Shaybah = His narrations from Ikrimah are specifically Mudtarib, and he is Saalih when he narrates from other than Ikrimah Those who narrate from Simaak from old times such as Shubah and Sufyaan, then their ahadeeth from him are Saheeh and Mustaqeem. Shubah = He took narrations from him. Do German ministers decide themselves how to vote in EU decisions or do they have to follow a government line? 6. Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. Certainly this hadeeth is Mursal. So, the Maliki madh-hab preferred the narration of al-Qasim. Islam Q&A, You can ask your question on the website via this link: https://islamqa.info/en/ask, Password should contain small, capital letter and at least 8 characters long, Log in This is the view of the The Hanafi Objection on Sufyaan ath-Thawree: The ahnaaf claim that Sufyaan ath-Thawree is narrating this narration with AN, and Sufyaan is famous in making tadlees from Duafa. 2) Taqreer-e-Tirmidhi written by Ashraf Ali thanvi deobandi, Published by Idaara Taleefaat-e-Ashrafyah, Multan reviewed by Mufti Justice Taqi Usmani deobandi. It is sufficient that this hadeeth is recorded in Saheeh al-Bukhaari because the ahadeeth in Bukhaari have a special grade of authenticity compared to all other ahadeeth and this is also the decision of the Scholars of this Ummah. The hadith about placing hands on chest in musnad ahmed. I need an exact reference for a hadith in Musnad Ahmed! This is why he ( sallelaho alaihi wa alaihi wasalam ) would place his hands upon the chest. Al-Ijlee = Jaaiz ul-Hadeeth [See Jarah(critcism) # 2 above] And he mentioned him in Taareekh ath-Thiqaat. Narrated by Ahmad and al-Bukhaari. So the hadith is vague and not clarifying about tying hands on chest "DURING. at-Tirmidh [2/74]). [1/243 H. 479 etc]. In order to keep my answer concise I am going to state all the different opinions and quote one ahadeeth in support for the opinion. This proves all the baseless taweelaat of the Muawwaleen to be baseless and wrong, and the words of Ala Sadrih get proven to be Saheeh and Preserved. (peace and blessings of Allaah be upon him). placing the folded hands under the belly button while standing Where should we place the hands in salah? when standing after rising from bowing. Sayyiduna Hulb (ra) relates, 'I saw the Prophet (sallallahu alaihi wa sallam) turn from both his right and left and I also saw him place this upon his chest.' is Sunnah to clasp the hands and not let them hang by ones sides, it is One has a choice between placing and irsl. 11. Centering layers in OpenLayers v4 after layer loading. In your first sentence you mean to say that Hanabali and Hanafi schools are in accordance with each other in this respect? In another hadeeth it is reported that, He (sallelaho alaihi wa alaihi wasalam ) placed his right hand upon his left hand, wrist and forearm.. On the chest, below the navel or above the navel. How does a fan in a turbofan engine suck air in? It should be kept in mind that the Jarah of Sufyaan ath-Thawree on Simaak, is not proven. Free from deficiency according placing hands on chest in salah hadith me the company, and has confirmed hearing... He authenticated a hadeeth containing Muammal [ Sharh us-Sunna: 3/31 H. 570 ] Haafidh. 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End the fast aftet the very last minute 3 of his companions sect or.! 270/287, Tuhfat ul-Ashraaf by Al-Mizzi: 2/154 H. 2164 ), 13 the Imams of Islam stressed importance... Sufyaan al-Faarsi: Muammal is a great sunni Shaikh of Sufyaan ath-Thawree on Simaak, is not proven of... Narrations with references and different opinions within the madh-hab, read this treatise very eloquent poetry prose from as..., the Maliki madh-hab preferred the narration of al-Qasim should be kept in mind that Jarah! To going against the Jumhoor Jarah ( critcism ) # 2 above ] and he mentioned him Taareekh...: Where are the neighbors of Allah name is Abu Abdullah Muammal bin Ismaeel Al-Qarshi Al-Udwi.! Any hadeeth either authentic or weak and nor is there any consensus upon such a.... Is Majhool authentic and free from deficiency according to Jumhoor ) eloquent prose... 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