Abdul Baaqi bin Qaani himself is criticized of being Mukhtalat. Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. 3. 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. hamidah (Allaah hears the one who praises Him) he raised his hands, and There are many narrations in this issue and due to this a difference of opinion occured and they have evidences for their stands. Imam Ibn Hibbaan has mentioned in Kitaab ath-Thiqaat. Explained by Ustadh Nadeem Previous hadiths: https://sites.google.com/view/riyadussalihin/home 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). So placing them on the chest or stomach isent something for us to argue over, place them either on the chest or on the stomach, it doesnt matter as long as your right hand is above the left. The correct words would appear to be "Yadhau hadhihi ala hadhihi", i.e., "he would place this hand upon this hand", and not "hadhihi ala sadrihi", i.e., "this hand upon his chest". 58648. The forearm here means from the finger region of the hand right up to the elbow. the navel.. 3. * This saying is also chain-less, and is rejected due to going against the Jumhoor. This detail makes it clear that the words of tahta sirrah at the end of the Marfoo hadeeth are Ghair Mahfoodh (unpreserved), therefore it is not correct to present these words as a contradiction. The best report concerning this issue, even though there is some debate Following is the hadith in musnad ahmed: 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.' Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. Abu Haatim ar-Raazi = Sudooq Siqah (Truthful, Reliable) [Al-Jarah wal Tadeel: 4/280], 7. See Mizaan ul-Itidaal (2/233), 2. The Famous Muhadditheen such as: Yahya bin Saeed, and Abdur Rahmaan bin Mahdi are his Students. Imam Ibn Hibbaan has brought the narrations of Muammal in his Saheeh. Therefore the narration of such a narrator is unacceptable. quote. Abdur Rahmaan bin Yusuf bin Kharaash = Weakness is in his hadeeth [Taareekh Baghdaad: 9/616]. 1) If placing the hands is not the Sunnah or against Sunnah then the first person not to be acting this should be your mother, daughter, wife, sister or any woman you know because all of them place their hands on the chest. 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. After the study of this book, it has become very clear that the way of Imam Ibn Khuzaymah is totally different than Imam Tirmidhi. Checking Hadith grading of narration of Abu Dhar in Musnad Ahmed. 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. hadeeth It is Sunnah to place one hand over the other beneath the navel The Legitimate Difference of Opinion on this See: Al-Kawakib al-Niraat by Ibn al-Kiyaal Pg 159. This is one of the sunnahs of prayer, and is proven from the Prophet 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. * It should be kept in mind that it is not proven from Sufyaan ath-Thawree to tie the hands under the navel. the Prophet (peace and blessings of Allaah be upon him) placed his Am I being scammed after paying almost $10,000 to a tree company not being able to withdraw my profit without paying a fee. 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. Ibn Shaaheen = He mentioned him in his Kitaab ath-Thiqaat (505), 13. Likewise, Mulla Qaaim Sindhee in his Risaalah Fauz al-Kiraam and Muhammad Hashim Sindhee in Dirham us-Surrah have stated this hadeeth to be authentic (saheeh). Copyright IslamWeb 2023. 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.. Hadeeths Regarding Placing Hands on Chest during Prayer 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 referencelike hadith number and book name Some of the articles from you that hadith of placement of hands is in nasai but it doesnt state the number! * Some people open up the whole shop of taweelaat on the words yadau hazihi ala hazihi sadrihi (placed them on his chest) of Musnad Ahmed. upon him) raising his hands and saying takbeer when he started to pray, then The people of knowledge among the companions of the prophet (Salallahu Alayhi Wassalam) acted upon this hadith and there was a flexibility in this according to them. 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]. Allaamah Nimawee Hanafee in Aathaarus-Sunan, (1/67) has also admitted that the chain of narration is, Saheeh., Further, Allaamah Muhaddith Abdur-Rahmaan Mubaarakpooree in Tuhfatul-Ahwadee the explantion of Tirmidhee writes, All the narrators in this chain of narration are reliable/respected and this chain is complete.. that but the apparent meaning of the hadeeth of Sahl ibn Sad which is in 28. mu'ammal ibn isma'il 32. salafi type writers who weakened the hadith of wa'il (ra) for placing the hands on the chest as in sahih ibn khuzayma. Proof number 3 for placing the hands on chest: Qabiysa ibn Hulb the Taabiee narrates from his father Hulb, may Allaah be pleased with him, that, I saw the Prophet and he was turning to his right and left in the prayer and I saw that, in the prayer, he would place his right hand upon his left on his chest. (Musnad Imaam Ahmad, 5/226), The chain of narration of this hadeeth is saheeh as was stated by Imaam ibn Sayyid An-Naas in Sharh Tirmidhee and Haafidh Ibn Hajr in Fathul-Baari. 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.' It is the way to show absolute humility. There is a principle regarding Shubah that he only takes the narrations of those who are Siqah according to him. 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) Meaning, According to Ibn Hibbaan himself, the jarah on him is Baatil and Mardood. 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. Al-Ukaylee = He mentioned him in Ad-Duafaa, From this detail, we come to know that Sulemaan is Siqah and Sudooq according to the Jumhoor, so therefore there is no weakness in it because of Sulemaan bin Moosa. The saying of Ibn al-Mubaark was not found with the chain, and the remaining everthing is Tawtheeq, as is coming ahead. his right hand. So the hadith is vague and not clarifying about tying hands on chest "DURING. Molvi Abdul Azeez Deobandi Punjabi, while showing his anger for Imam Shawkaani, writes: Qaadhi Shawkaani is the one who didnt even see this book, because this book is counted among those books which were extinct before and were rediscovered later on. Learn more about Stack Overflow the company, and our products. So this means that Muammal is Siqah even according to Deobandis. Shubah = He took narrations from him. Hishaam bin Ammaar = Arfa Ashaab Makhool Sulemaan bin Moosa. In actual fact, such an action displays disrespect and, if one were to place ones hands upon the navel to welcome a respected person today, then he would be looked upon in a bad light. How then can one stand in such a position in front of the King of all kings? is Sunnah to clasp the hands and not let them hang by ones sides, it is How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? End quote. More than one students narrate the similar words, whereas only a few narrate different words than the majority. He Eluquent except through Ikrimah From Ibn Abbaas And Sufyaan ath-Taree weakened him.. [Taareekh ath-Thiqaat: 621, and Taareekh Baghdaad: 9/216]. (Ahmad 21460.) The Hanafees anwer this criticism and say Abu Haneefah was a great Jurist of his time and therefore the criticisms on him are not sustainable. It should be noted that Qaadhi Shawkaani is not the only one who said that Ibn Khuzaymah has authenticated it, rather Muhaddith Ibn Sayyid an-Naas has also said that Ibn Khuzaymah has authenticated it. And this Mursal hadeeth is supported by the aformentioned hadeeth of Waail ibn Hujr and Hulb at-Taaee. The first narrator of its chain is the Companion of the Mesenger of Allah [peace be upon him], Waail bin Hujr [radiallah anhu]. the left. 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. Tirmidhi = He has graded many of the narrations of Simaak to be Hassan Saheeh. We can understand from this hadeeth that one should fold ones hands whilst in Salaah. 9. 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. Hadith about wife licking pus of husband authentic? This is why Haafidh Ibn Hajr has said in his Fathul-Baari (2/124, Salafia Print) and Allaamah Ainee in his Umdatul Qaari (5/278, Al-Muneeriyyah Print) that this narration is marfoo and that this hadeeth is proof to place the hands upon the chest because when the right hand is placed upon the left zara then the hands will not be able to drift below the chest. B) Haaifdh Ibn Hibban has himself narrated several ahadeeth of Simaak in his Saheeh. And Imam Ibn Hibban has added him in Kitaab ath-Thiqaat. 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. How does a fan in a turbofan engine suck air in? In some of the wordings, there is no doubt of their authenticity. One narrator narrates contradictory words two or more than two times. Daraqutni = Siqah. Just like Ibn Abideen solved the word differences of the Nuskhas of Munyah, similarly, the word difference of Ala Sadrih and Inda Sadrih can also be solved. May Allah grant us understanding of our religion, and may He guide us all. When he was about to bow, he raised them in the same manner. In another hadeeth it is reported that, He (sallelaho alaihi wa alaihi wasalam ) placed his right hand upon his left hand, wrist and forearm.. In Kaamil Ibn Adee (3/1299), the same Jarah is narrated briefly through Ibn al-Mubarak from Sufyaan ath-Thawree, with a Daeef chain, as is passed in number 2 above. See Al-Targheeb wa Tarheeb: 1/108 H. 150, 23. There is no basis in hadeeth for the action of those people who are accustomed to placing their hands below the navel. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. For the Al-Ijlee = Jaaiz ul-Hadeeth [See Jarah(critcism) # 2 above] And he mentioned him in Taareekh ath-Thiqaat. Al-Albaani How does a fan in a turbofan engine suck air in? Placing the hands on the chest in salah 250,552 views Nov 28, 2011 Seeker's Quest Series: Episode 9 Placing the hands on. 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. proven that they are to be placed in the chest, not elsewhere. See relevant meta discussion here: Putting the hands on the stomach or chest while praying salat? @hus787 yes, and as is mentioned in his answer as well is that there are three reports from the Shafi'i Madhab of placing the hands in salat, but the correct one is placing it on the chest as is clear from Authentic Ahadeeth. When he wanted to bow, he brought out his hands, then he raised them [1/243 H. 479 etc]. I have seen the experts of the fields praising his narrations, and they used to consider him Hujja [Al-Tabaqaat Al-Kubra: Vol 6 Pg 123, Tahdheeb at-Tahdheeb Vol 8 Pg 400], Imam Abdur Rahmaan bin Abi Haatim said that Imam Abu Zurah was asked about Kulayb bin Shihaab, so he said: He is Siqah. [Al-Jarah wal Tadeel: Vol 7 Pg 167], Abdullah bin Ahmed narrates that My Father (Ahmed bin Hanbal) said: Aasim narrates from his Father Kulayb, and he is the same from whom Ibraheem bin Muhaajir narrates. [Al-Illal: 1886], Imam Yahya ibn Maeen and others have declared him Siqah. Al-Sindi It should be kept in mind that Imam Ibn Khuzaymah has completely followed his conditions, therefore Allamah Jalal ud-Deen Suyuti writes; The status of Saheeh Ibn Khuzaymah is high in authenticity than Saheeh Ibn Hibbaan, because Imam Ibn Khuzaymah is very cautious about this matter. An-Nawawi said: " As for the Hadeeth of 'Ali that he said: "From the Sunnah in the prayer is placing the hands upon the hands under the navel", it is Dha'eef (weak) and that (opinion) is agreed upon. Differences can come when different people follow different Ahadith, of which there are inauthentic one. Ibn Sayyid an-Naas = He authenticated his hadeeth in Sharh Tirmidhi. When the Prophet prostrated, he prostrated between his two palms. Connect and share knowledge within a single location that is structured and easy to search. 2. 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. Classed as saheeh by al-Albaani in Saheeh al-Nasaai. Adh-Dhahabi = Al-Imam, Al-Kabeer, Mufti.. [Siyar Alaam al-Nabula: 5/433]. Abu Haatim ar-Raazi: Sadooq, Strictly Follows the Sunnah, Makes Abundant Mistakes, Write his narrations [Kitaab al-Jarah wal Tadeel: 8/374], 2. Further Imaam Ibn Hazm in Al-Muhalla (4/114) and Ibn Qayyim in Alaam al-Muwaqqieen (2/6, Indian print) have declared this narration authentic. Ibn Katheer ad-Dimashqi: In a hadeeth of Muammal from Sufyaan, he said: Its chain is Jayyid [Tafseer ibn Katheer 4/423, Surah al-Maarij]. Mukhtalat) narrated in Sahihayn as Hujjat, mean that they are narrated from before the Ikhtilaat. Haafidh Zubair Alee 22/9/1999. the arms hang means letting them hang down by the sides. From this detail we come to know that Simaak bin Harb is declared to be Siqah, Sudooq, and Saheeh ul-Hadeeth by the Jumhoor of Muhadditheen. [Taqreeb at-Tahdheeb: 7362]. 10. Would the reflected sun's radiation melt ice in LEO? When the Prophet said, " Allah hears those who praise him ," he would raise his hands. On the contrary to this, it is proven from both Shubah and Sufyaan that they used to narrate ahadeeth from Simaak. This proves that Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hibbaan. [Sharh Nukhbah p.224 and Tadreeb ar-Raawee of Suyootee p.25 and others). Ibn Hibbaan, Tirmidhi, Ijlee, Baghwi, Nawawi, Ibn Abdil Barr, and Ibn Abi Haatim etc have authenticated him, and declared him to be a Known narrator. This is why no act should be performed within the Prayer which may conflict with good and suitable mannerisms. The answer to this question is linked to Question No. Some I have two translation of his Kimya as Saadat and in one it says "on the chest" and in the other "below the chest" Haafidh Dhahabi has written that: And Al-Bukhaari took narrations from him as Istishhaad [Siyar Alaam al-Nabula: 5/248]. This hadeeth was later disturbed and jumbled by the mistake of some copyist, and the similar nuskha then remained under the observation of Qasim bin Qatlubagha. Ibn Shaheen = He mentioned him in Kitaab ath-Thiqaat [Pg 232 T. 1416], 19. See: Mizaan ul-Itidaal [3/254 T. 7971] and others. Copyright IslamWeb 2023. Ad-Daraqutni: Authenticated him in his Sunan. Whereas, one group of Huffaadh have declared the same narrators to be Siqah [Al-Rafa wal Takmeel: Pg 37]. It is proven that the Prophet (peace and blessings of Allaah be upon him) placed his right hand on his left during prayer, when standing to recite Qur'aan, and when standing after rising from bowing. Sufyaan ath-Thawree = No hadeeth of Simaak is Saaqit (unacceptable). [Taareekh Baghdaad: 9/215, Chain Saheeh]. It was also narrated by Ibn al-Mundhir from 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? Muaddaleen (Admirers) and their Tadeel (Praise): 1. Yet sharing them-. upon him) (p. 69): Placing them Clasping the hands in prayer means placing the right hand over the left hand, and letting the arms hang means letting them hang down by the sides. Any of the students among the students, stayed with his Shaikh for a long time. Shaikh Albaani, while refuting a Muqallid, said: - - ! Ibn Shaaheen = He mentioned him in Kitaab ath-Thiqaat (1549), 6. In spite of this, all Hanafees are agreed upon this matter and practice it in their prayers. 8. [Tahdheeb at-Tadheeb: 4/205]. This is not a Jarah, because it is proven in Muwatta Imam Maalik with a Saheeh Isnaad that Abdullah bin Umar [radiallah anhu] used to urinate while standing (due to some excuse) [1/65 H. 140 with the Tahqeeq of Shaikh Zubayr]. PRAYER" at first place. 18. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. Whereas according to Imam Shafiee, a Mursal hadeeth will only be hujjah when it is supported by another hadeeth. Grade: Sahih (authentic) according to Muslim, Al-Nawawi said, It is recommended to place the right hand over the left hand after the opening exaltation, and to place them under the chest and above the navel. Therefore, according to Ibn Hibban this jarah is not related to the narration of Hadeeth, that is why declares his ahadeeth to be Saheeh. I do not know whether Abu Ishaaq has heard this hadeeth from Burayd or has committed tadlees. [Vol 2 Pg 152] As salamu alaykum, I read in Bidayat al-Hidayah of Imam Ghazali that one should place the hands on the chest in salaah. This * If this Jarah is from Sulemaan bin Harb then Yaqoob al-Faarsi is among the Admirers (Mothaqeen) of Muammal; and if this Jarah is from Yaqoob then Sulemaan bin Harb is among the Admirers (mothaqeen) of Muammal. [See Qawaaid fi Uloom ul-Hadeeth Pg 89], 24. This proves that according to Thanvi, Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Haafidh Ibn Hajar. Haafidh Ibn Hajar said: He is turthful, and accused of Qadar. [Taqreeb at-Tahdheeb: 7362]. saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. The criticizm is on this narration which contains the wording Ala Sadrih (On Chest). 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.. Al-Haakim = He authenticated him in Al-Mustadrak [1/297 and others], 14. To know the answer to this question, we first need to know what the definition of Mudtarib Hadeeth actually is. My opinion is that to putting them below the navel wouldn't be wrong, but one can choose to put them above the navel or on the chest. Therefore, the declaration of Imam Ijlee, Imam Ibn Hibbaan and others of him being siqah, is a testimony that they were aware of his conditions. * Muammal is Saheeh ul-Hadeeth according to Haafidh Zaya. One narration is narrated from Hulb at-Taaee in Musnad Ahmed, whereas the other is from Waail ibn Hujr, narrated by Imam Ibn Khuzaymah in his Saheeh. [Al-Minhal al-Azab al-Mawrood: Vol 5 Pg 166], Imaam Abdur Rahmaan Mubaarakpooree said: And the Hadeeth of Tawoos is Mursal, because Tawoos is a Tabiee and its Isnaad is Hasan. The Messenger of Allah () stood up, faced the direction of the qiblah and uttered the takbir (Allah is most great) and then raised his hands in front of his ears, then placed his right hand on his left (catching each other). [Sharh us-Sunnah: 3/31 H. 570]. Hafidh Ibn Hajar al-Asqalaani: He is truthful, weak in memory. [Taqreeb at-Tahdheeb], 10. 5. him) said: I prayed with the Messenger of Allaah (peace and blessings End He is mentioned in Taareekh al-Islaam of Haafidh Dhahabi [25/54], Ibn Rajab al-Hanbali, in Sharh Illal al-Tirmidhi, has narrated this saying from the book of Imam Uthmaan bin Saeed ad-Daarimi. This was also the practice and method of the Prophet of Allaah. Haafidh al-Haythami = Siqah and he has weakness in him. [Majma az-Zawaid: 8/183]. Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. Abu Moosa Muhammad bin Muthna informed us, Muammal bin Ismaeel narrated to us, Sufyaan ath-Thawree narrated to us, From Aasim ibn Kulayb, From His Father Kulayb bin Shihaab, From Waail ibn Hujr [radiallah anhu]. Therefore criticizm on the hadeeth of Sufyaan narrated from Simaak, is rejected. [2/186, H. 2261]. rev2023.3.1.43269. 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. According to Imam Tirmidhi and the Jumhoor of Muhadditheen, if Muammal narrates from Sufyaan then he is Siqah and Saheeh ul-Hadeeth. (peace and blessings of Allaah be upon him) used to put (his hands) on Ibn al-Muarak said, I did not see a great person like Sufyaan ath-Thawree. Abu Awaanah = He took evidence from him in his Saheeh al-Mustakhraj upon Saheeh Muslim (1/234), 25. 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. * Meaning Muammal is Hasan ul-Hadeeth according to Haafidh Haythami. Hadeeths Regarding Placing Hands on Chest during Prayer, 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, Religions, Sects and Da'wah (Call to Islam), Jinaayaat (Criminology) and Islamic Judicial System, Islamic Politics and International Affairs, Medical Issues, Media, Culture and Means of Entertainment. Allah knows best. Then he shifted from that place and washed his feet. May Allaah make this treatise a means of guidance and Sadaqah Jaariyyah. right hand on the left forearm when praying. Naimwi Hanafi also once accepted the ziyadat (addition) of a siqah narrator, see Athaar as-Sunan Pg 17, H. 36. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger. Zafar Ahmed Thanvi deobandi said: Such a narration is Saheeh or Hasan or according to Haafidh Ibn Hajar (Therefore this narrator is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hajar). So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. [Bazal al-Majhood: Vol 1 Pg 83]. 4. 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. Abu Zurah ad-Dimashqi = Authenticated and praised him [Tareekh Abu Zurah: 902], 8. I have links of an article dealing with details of this matter. He is the student of Ibn Abbaas and others, Abdullah bin Abbaas [radiallah anhu] said: I am sure that Tawoos is among the people of Jannah. [Tahdheeb at-Tahdheeb: Vol 4 Pg 9], Imam Zuhri said: If you see Tawoos, you will praise his sincerity [Tahdheb at-Tahdheeb: Vol 4 Pg 9]. Al-Hfidh ibn al-Qayyim said in Ilm after mentioning the ahdth concerning placing the hands in prayer, these narrations are contradicted by the narration of al-Qsim from Dhahabi = He is among the Siqaat [Al-Abar fi Khabar min Ghabar: 1/274]. (Musnad Ahmad (5/226) with this wording also At-Tahqeeq of Ibn Hibbaan al-Jawzee (1/283) and( 1/338) in manuscript form). Placing the hands on the chest in salat was also the teaching of the previous Prophet's (May peace be upon them), as well as the placing of the hands on the chest in salat, is what was ordered: , The people were ordered to place the right hand on the left forearm in So, there is valid difference of opinion in this issue. rev2023.3.1.43269. Please do not hesitate to explore our website. The hadth of Wil bin Hujr (RA) reported by ibn Ab Shaybah, Musannaf, from Wak; from Ms bin Umayr; from Alqama bin Wail bin Hujr; from his father who said, I saw the Prophet (SAW) placing his right hand over his left below One may refer to classical Hanafi texts such as Nasbur-Rayah of Zailee (1/314), Al-Banaaya Fee Sharh Hidaayah (2/208) and others. [Sunan Abu Dawud 759 Grade: Sahih (Al-Albani)] See more 209 9 comments 57 shares Most relevant Namraa Assalafiyaa Then what about his ideology 21w He grabbed his arms and put his right hand on his 37), Manuscript Form, of Shaikh Zubair Alee Zaee. Zikriyah bin Yahya As-Saaji: He is sadooq, but makes many mistakes. i.e., placing the hands beneath the navel is what is prescribed 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. 3. * This saying is chain-less, therefore it is not proven. 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. 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). [Al-Kaamil: 3/1119], 5. And if he is Siqah then he cant be Yakhtai Katheeran. The hadeeth of Waail [radiallah anhu] present in the authentic Nuskha of Musannaf Ibn Abi Shaybah, is narrated without any determination of where to place the hands. There is a fourth place where it is mustahabb to raise the hands during prayer; that is when standing up after the first Tashahhud for the third rak'ah. It would be beneficial. [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]. Weakness in him basis in hadeeth for the action of those who are accustomed to placing hands... Have all declared this narration which contains the wording Ala Sadrih ( on chest ) arms... Words two or more than two times Jumhoor of Muhadditheen, if Muammal narrates from Sufyaan then cant! Dhar in Musnad Ahmed Awaanah = he authenticated his hadeeth in Sharh Tirmidhi # above... And may he guide us all whereas according to Imam Shafiee, Mursal. - -, chain Saheeh ] in him and method placing hands on chest in salah hadith the hand right up to the elbow Suyootee... Their prayers he is turthful, and the Jumhoor and their Tadeel ( praise:... His hadeeth [ Taareekh Baghdaad: 9/616 ] are inauthentic one Haatim ar-Raazi = Siqah. Students among the students, stayed with his Shaikh for a long time of Suyootee p.25 others... He only takes the narrations of those people who are accustomed to their! Stomach or chest while praying salat hadeeth actually is * it should be performed within the Prayer may! Cloak and placed his right hand over his left hand for a long.. Ibn Hibbaan has brought the narrations of Simaak in his Saheeh al-Mustakhraj upon Muslim! That place and washed his feet and our products on chest & quot ; he raise... And Imam Ibn Hibban has himself narrated several ahadeeth of Simaak to be Equal [ same ]. Any of the narrations of those people who are Siqah according to Haafidh Ibn Hajar al-Asqalaani: he is,... Hajar al-Asqalaani: he is Siqah even according to Ibn Hibbaan has brought the narrations of Muammal in his.! Ones hands whilst in Salaah about to bow, he raised them in the chest, not elsewhere that is! To Haafidh Zaya Yahya ( one of the students, stayed with his Shaikh for a long.. Shubah and Sufyaan that they are to be Hassan Saheeh Haafidh Haythami the criticizm is this., is rejected due to going against the Jumhoor Sufyaan ath-Thawree = hadeeth! 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