10. There is no proof for this statement from any hadeeth either authentic or weak and nor is there any consensus upon such a distinction. Abu Moosa Muhammad bin Muthana is the narator of Sihah Sittah. Therefore, if other narrators do not narrate the words of Ala Sadrih then it is not a Jarah, because aforementioning is not the evidence for mentioning. When the Prophet prostrated, he prostrated between his two palms. 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.) In fact Imam Tirmidhi has started his Sunan with the hadeeth of Simaak (H. 1), 12. Abu Awaanah = He took evidence from him in his Saheeh al-Mustakhraj upon Saheeh Muslim (1/234), 25. What is the significance of washing the feet instead of doing wuzu before saying the prayers? How can I change a sentence based upon input to a command? Therefore the narration of such a narrator is unacceptable. I heard Sulaiman bin Harb praise him. It only takes a minute to sign up. 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. Ibn al-Madeeni = He is from the Major comapnions of Makhool, he got slightly confused before his death. 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. Yes that's what I mean. Ibn Sad: He is Thiqah, makes many mistakes. [Al-Tabaqaat al-Kubra by Ibn Sad: 5/501], 7. Stack Exchange network consists of 181 Q&A communities including Stack Overflow, the largest, most trusted online community for developers to learn, share their knowledge, and build their careers. And this Mursal hadeeth is supported by the aformentioned hadeeth of Waail ibn Hujr and Hulb at-Taaee. Who is clenching the fist in these Hadiths? Sulemaan bin Harb: He praised him [The reference has been passed under the criticizm of Sufyaan al-Faarsi], 5. May Allaah send blessings and peace upon our Prophet Muhammad. 2) Taqreer-e-Tirmidhi written by Ashraf Ali thanvi deobandi, Published by Idaara Taleefaat-e-Ashrafyah, Multan reviewed by Mufti Justice Taqi Usmani deobandi. How does a fan in a turbofan engine suck air in? 4. So the hadith is vague and not clarifying about tying hands on chest "DURING. (Ahmad 21460.) 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. : : ( :1 63 274), Narrated Maimoonah (radiallah anha) that: Water was placed for the ablution of Allahs Apostle after Janaba. 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. 6. Is Musnad Ahmed a book of Sahih Ahaadith? Duhaym = The reliable companion of Makhool [Al-Jarah wal Tadeel: 4/41, Chain Saheeh], 3. Ibn Khuzaymah has narrated the words Ala Sadrih (On Chest) Haafidh Al-Bazzar narrated Inda Sadrih (Close to Chest), while Ibn Abi Shaybah narrated Tahta Sadrih (Below the Navel)' [Ghayat us-Saayah: Vol 3 Pg 41]. Ali, Abu Hurayrah, al-Nakhai, Abu Majlaz, Saeed ibn Jubayr, al-Thawri, Would the reflected sun's radiation melt ice in LEO? 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. All rights reserved. Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. 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) 17. placing the folded hands on the middle of the chest while standing 2.) Planned Maintenance scheduled March 2nd, 2023 at 01:00 AM UTC (March 1st, We've added a "Necessary cookies only" option to the cookie consent popup. What is the ruling on clasping the hands when praying?. It is proven that The Imaam of the Hanafee Madhhab, Imaam Sarkhasee writes, Those mursal narrations which are of the 2nd and 3rd generations, according to our Hanafee Ulamaa are accepted as proof and evidence. (Stated in Kitaab al-Usool (1/360), likewise Noor al-Anwaar (p.150) also mentions the same). Abu Haatim ar-Raazi = Sudooq Siqah (Truthful, Reliable) [Al-Jarah wal Tadeel: 4/280], 7. However, I also see that the majority of Indian and Pakistani people put their hands on their stomach while praying salat. Easiest way to remove 3/16" drive rivets from a lower screen door hinge? This method Here is one example to prove this point: Women and the homosexual should place their palm over the palm under their breasts, and in some Nuskhas of Munyah, it says to place them over the breast, in Hilyah it says that it is better to say that they should place them on chest as said by Jam al-Ghafeer, because when the hands are on chest then some part of the wrist must also be on the breast. [Radd al-Mukhtaar Ala ad-Durrul Mukhtar: Vol 2 Pg 188]. In some of the wordings, there is no doubt of their authenticity. More than one students narrate the similar words, whereas only a few narrate different words than the majority. (Sunan Nasaai with the footnotes of AllaamahSindhee(1/141),AbuDawood(1/112), lbnKhuzairnah(1/243,480) and Ibn Hibbaan (p.485) have all authenticated this narration). I've notice a few people (men) at the mosque put their hands on the chest while praying salat. Therefore the Jarah of a few Muhadditheen upon him is rejected. To place the hands beneath the navel during the prayer [Ibn Hazm, Muhalla, Watal-Yamin] Ibn Please do not hesitate to explore our website. Imam Ijlee was born in 182 H, and Imam Sufyaan ath-Thawree died in 161 H. Therefore this chain is also Munqati. Placing the hands on the chest in salah 250,552 views Nov 28, 2011 Seeker's Quest Series: Episode 9 Placing the hands on. According to a report narrated by Abu * Daraqutni wrote about the chain of Muammal from Sufyaan that, it is Saheeh. Yahya ibn Maeen = There is nothing wrong in him. [Al-Jarah wal Tadeel: 9/82, Chain Saheeh], 4. Abu Zurah: There are a lot of Mistakes in his hadeeth [Mizaan ul-Itidaal: 4/228 T. 8949]. Create an account, If you do not have an account, you can click the button below to create one, Create new account PRAYER" at first place. it means all the area below the throat and above the navel, hence we can place our hands any where above the navel and beneath the throat. Haazim from Sahl ibn Sad al-Saaidi: The people were commanded to place the 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]. Al-Haakim = He authenticated him in Al-Mustadrak [1/297 and others], 14. 3. 10. On the contrary to this, it is proven from both Shubah and Sufyaan that they used to narrate ahadeeth from Simaak. [Ad-Duafa by Al-Ukaylee: 2/179, and Al-Kaamil by Ibn Adee: 3/1299]. So what do you think of taking narrations from Abdullah bin Umar [radiallah anhu]?? How should the worshipper place his right hand on his left hand in prayer?. Moreover see: Qawaid fi Uloom ul-Hadeeth: Pg 275 and others. Az-Zuhri = He Praised him [Musnad Ahmed: 6/47 H. 24205, Chain Saheeh], 10. As for where Haafidh Dhahabi has written that: And Al-Bukhaari took narrations from him as Istishhaad [Siyar Alaam al-Nabula: 5/248]. * This saying is chain-less, therefore it is not proven. Secondly, Even if the saying of Imam Nasaaee and Imam Ibn al-Madeeni gets proven then it will not decrease the status of this hadeeth, because the Naqideen declare those narrators to be Majhool, whose conditions are not known by them, whereas the other Naqideen of narrators declare the same narrator to be Siqah. [This saying was not found with an authentic chain], 12. This is according to the report C) Haafidh Ibn Hibbaan, in his book, Mashaaheer Ulama al-Amsaar ha mentioned Simaak bin Harb and did not narrate any criticizm on him (Pg 110 T. 840). 20. (like hadith number and book name?) Haafidh Ibn Hajr has written in Fath ul-Baari that the narration narrated by Waail ibn Hujr [radiallah anhu], which is narrated by Imam Abu Dawood and Imam Nasaaee with this wording that The Apostle of Allah [peace be upon him] placed his right hand upon the left hand in a way that it was on the joint of the hand and wrist. Imam Ibn Khuzaymah has also narrated this narration and has declared it Saheeh. 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. 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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? Now lets come and read about Simaak bin Harb and the reasearch on him. scholars are of the view that they should be placed on the chest, and this Meaning, According to Ibn Hibbaan himself, the jarah on him is Baatil and Mardood. being the right hand upon the left above the wrist joint. Ad-Daraqutni = He is from the Thiqaat Huffaadh [Kitaab al-Illal: Vol 5 Pg 110, Mosooah Aqwaal ad-Daraqutni: 1/303], 6. 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. 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). Connect and share knowledge within a single location that is structured and easy to search. (peace and blessings of Allaah be upon him) used to put (his hands) on 5. 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. * It should be kept in mind that it is not proven from Sufyaan ath-Thawree to tie the hands under the navel. How then can one stand in such a position in front of the King of all kings? 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. quote. 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). 4. 4. 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. [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]. 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. 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! He Eluquent except through Ikrimah From Ibn Abbaas And Sufyaan ath-Taree weakened him.. [Taareekh ath-Thiqaat: 621, and Taareekh Baghdaad: 9/216]. If, by that time, this narration was present with this addition then these people must have presented it in support of their Madhab. 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.' 18. [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. hands when praying means placing the right hand over the left when standing. In this saying, the subject of They said is unknown. In another hadeeth it is reported that, He (sallelaho alaihi wa alaihi wasalam ) placed his right hand upon his left hand, wrist and forearm.. 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. End quote. * This saying is also chain-less, and is rejected due to going against the Jumhoor. 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. 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. 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]. narrated from Ali which says It is Sunnah to place the right hand over the Planned Maintenance scheduled March 2nd, 2023 at 01:00 AM UTC (March 1st, We've added a "Necessary cookies only" option to the cookie consent popup. * When it is proven that the ziyaadat (addition) of a Siqah and Sudooq is Saheeh, Hasan, and acceptable, then Wakee and Abdur Rahmaan bin Mahdi, not mentioning the words of Ala Sadrih does not do any harm to this hadeeth. Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. One narrator of this saying is Muhammad bin Hamwiyah bin al-Hassan, whose tawtheeq (reliability/trust worthiness) is not known. Wail ibn Hujr reported: He saw the Prophet, peace and blessings be upon him, raise his hands upon entering into prayer, exalting Allah, and Hammam described his hands as parallel to his ears. Ibn Abdul Barr = He authenticated him in Al-Istyaab (3/615). 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. Imam Ibn Khuzaymah has narrated many muanan narrations of Mudalliseen in his Al-Musnad as-Saheeh (Saheeh Ibn Khuzaymah). 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. Therefore, no eye has seen this book and neither is there is any remnants left of it. Kutub Khana Husainia Deoband], We come to know from the above mentioned books of Lughat that in Arabic Language, Zaraa means the Part from Elbow to the middle finger. It is not difficult for the copyist to make such a mistake because right after this marfoo hadeeth, the athar of Ibraaheem Nakhaee is present which contains the words Tahta Sirrah at its end. According to Hanbali school one should put your hands below the navel which is also the same in the Hanafi school. Mudtarib narration is the one which is narrated through different wordings. I just want answer to this for knowledge I know this matter is broad in scope. 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. Only Shafi stated that in his second opinion and Hanafi stated that only for the women. 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. See: Al-Kawakib al-Niraat by Ibn al-Kiyaal Pg 159. 3. hamidah (Allaah hears the one who praises Him) he raised his hands, and To Proceed: There are some ahadeeth which are mentioned in regard to this important matter of where the hands are to be placed during the prayer. Views : Naimwi Hanafi also once accepted the ziyadat (addition) of a siqah narrator, see Athaar as-Sunan Pg 17, H. 36. Now lets come and observe different routes of the narration under discussion, in light of this definition. Imam Abu Dawood has kept silent on this hadeeth, therefore according to the principle of Thanvi Deobandi, this hadeeth is Authentic. Tirmidhi = He has graded many of the narrations of Simaak to be Hassan Saheeh. scholars are of the view that the hands may be placed above the navel. I hope that this will become a means of guidance and Allaah is the One who guides. Centering layers in OpenLayers v4 after layer loading. This is why no act should be performed within the Prayer which may conflict with good and suitable mannerisms. One narrator narrates contradictory words two or more than two times. Al-Nasaai (887) narrated that Waail ibn Hujr (may Allaah be pleased with him) said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was standing in prayer; he clasped his right hand over his left. Imam Bukhaari = It has passed in the beginning that Imam Bukhaari has took narrations from Simaak in his Saheeh (6722). the prayer. saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. End The Jumhoor of Muhadditheen have authenticated him, therefore he is Hasan ul-Hadeeth. [See Qawaaid fi Uloom ul-Hadeeth Pg 89], 24. * This narration is narrated from the chain of Muammal from Sufyaan thawree, therefore Muammal is Siqah according to Imam Haakim and Dhahabi. Imam Ahmed has narrated narration from Muammal in his Al-Musnad, for example see: [Musnad Ahmed: 1/16 H. 97, Shuyookh Ahmed fi Musnad al-Imam Ahmed: 1/49], * Zafar Ahmed Thanvi Deobandi has written that: All the Shuyookh of Ahmed are Siqah, * Haafidh Haythami said: Ahmed has narrated from him and his Shyookh are Siqah. [Majma az-Zawaid: 1/80]. 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. Is there a more recent similar source? upon him). [Kitaab ath-Thiqaat: 6/379, 380], 11. So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. Because the hadith wording is quite strange as it mentions only one hand i.e. This saying is not found in Kitaab al-Illal of Imam Ibn al-Madeeni and Kitaab ad-Duafa of Imam Nasaaee. (Musnad Ahmad (5/226) with this wording also At-Tahqeeq of Ibn Hibbaan al-Jawzee (1/283) and( 1/338) in manuscript form). Proof number 4 for placing the hands on chest: Tawoos narrated: The Messenger of Allaah (SAW) used to place his right hand upon his left hand and plant them firmly upon his chest while in prayer. Imam Busayri = He authenticated a hadeeth containing Muammal and said: This chain is Hasan due to Muammal bin Ismaaeel. [Misbaah al-Zajajah VOl 2 Pg 130], 22. evidence on that, please see the answer to question no * 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. Al-Albaani Am I being scammed after paying almost $10,000 to a tree company not being able to withdraw my profit without paying a fee. Imam Muslim = He took narrations from him in his Saheeh. Two or more narrators contradict each other, on the condition that he is Mutaqaarib in the words of Nawawi, Mutasawi in the words of Ibn as-Salaah, and Mutaqawim in the words of Ibn Jamaah with a waw and meem, and none of them can be preferred over the others. Reference of hadith in Musnad Ahmed which states the wearing taweez/amulet is shirk? Proof 1) The hadeeth of Sahl ibn Sa'd radhi Allahu anho Proof 2) The Hadeeth of Waa'il ibn Hujr Radhi Allahu anho This proves that Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hibbaan. This is our well-known position and it is adopted by the majority., Source: Sharh al-Nawawi ala Sahih Muslim 401, , 401 , , The Teachings of Prophet Muhammad in Arabic and English. 8. One has a choice between placing and irsl. Site design / logo 2023 Stack Exchange Inc; user contributions licensed under CC BY-SA. 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. Ibn Sayyid an-Naas = He authenticated a hadeeth containing Muammal [Sharh Tirmidhi Vol 2 Pg 211]. Is the hadith of placing the hand on the chest in prayer correct? We can understand from this hadeeth that one should fold ones hands whilst in Salaah. Al-Sindi We begin with the name of Allaah who is the Most Merciful, the Bestower of Mercy. Saeed bin Abdul Azeez = He is the most knowledgeable from Shaam after Makhool, 2. The chain of Muammal AN Sufyaan is authentic according to Imam Ibn Khuzaymah. By clicking Accept all cookies, you agree Stack Exchange can store cookies on your device and disclose information in accordance with our Cookie Policy. 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. His chain is as follows: Ibn al-Hussain informed us, he said Ibn al-Mudhhib informed us, he said Ahmed bin Jafar informed us, he said Abdullah bin Ahmed narrated to us, He said my father (Ahmed bin Hanbal) narrated to me, he said Yahya bin Saeed al-Qattaan narrated to us, From Sufyaan ath-Thawree, he said Simaak bin Harb narrated to me, From Qabeesah bin Hulb, From his Father (Hulb at-Taaee) [radiallah anhu], From the Prophet [peace be upon him]The same hadeeth.. [Al-Tahqeeq by Ibn al-Jawzi: Vol 1 Pg 338]. Checking Hadith grading of narration of Abu Dhar in Musnad Ahmed. One has a choice between placing and irsl. Copyright IslamWeb 2023. [The Prophet] (peace and blessings of Allaah be upon him) used to He memory got deteriorated before his death. Al-Ismaaeeli = He narrated from him in his Mustakhraj (upon Saheeh Bukhaari). Abu Khaythamah Zuhayr bin Muawiyah (436), 8. Al-Haakim = Authenticated him in al-Mustadrak on the conditions of Shaikhayn, and Dhahabi followed him in that. The first narrator of its chain is the Companion of the Mesenger of Allah [peace be upon him], Waail bin Hujr [radiallah anhu]. Yaqoob bin Sufyaan al-Faarsi: Muammal is a great sunni shaikh. Not one of the famous 4 Imams of Islamic jurisprudence (via means of an authentic ascription to them) - Abu Hanifa . " Ahmed bin Hanbal: Muammal is mistaken. [Sawalaat al-Marwaazi: 53, Mawsooah Aqwaal al-Imam Ahmed: 3/419]. Ackermann Function without Recursion or Stack. The following is an audio clip by Dr. Abul Hasan Hussain Ahmed summarising the issue of whether men may place their hands on the chest in Salah by means of an analysis of the main evidences used by certain quarters in this age. He also said some of his hadeeth have idtiraab, then there being some idtiraab in his hadeeth is not heavy criticism as the details of this are mentioned in the books of science of hadeeth, 3. I think it is easiest and most comfortable to put them below the navel. Simaak bin Harb narrated from him. 5. I will give the hadith of placing arms on chest later inshallah. 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? Under this chapter, Imam Ibn Khuzaymah has brought 708 Abwaab and 1469 ahadeeth, and in some of them he has shown his rejection, about whose authenticity he was not very sure, or his mentioned condition was not fulfilled by them. 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. at-Tirmidh [2/74]). This proves that this narration is absolutely authentic and free from deficiency according to Imam Ibn Khuzaymah. Does this hadeeth really contains Idtiraab in it? Whereas according to Imam Shafiee, a Mursal hadeeth will only be hujjah when it is supported by another hadeeth. However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. Even though Abdur Rahmaan bin Mahdi has rejected this saying, but this an anuthentic saying, unless if there is not an issue of aformentioning, and a clear opposition. This is not an issue of Haram or Halal but an issue of which practice is Sunnah. Abu Ishaaq has narrated this narration with AN thats why there is some problem in this narration, because I do not know about his Samaa in this narration. [Saheeh Ibn Khuzaymah: Vol 1 Pg 212] 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. Translated and Compiled by: Raza Hassan place his right hand on his left hand. (Narrated by Muslim, 401). And this manuscript is not taken from the library of Liyadan, rather it is taken from Maktabah Ahmed al-Thalith Istanbul Turkey. Ibn Hajar al-Asqalaani = He mentioned the hadeeth of Ibn Khyzaymah in Fath ul-Baari (which contains Muammal) and did not criticize it. Its narrator is Muhammad bin Ali Al-Maqri, who is not clarified. Abu Zurah ar-Raazi = He mentioned him in Ad-Duafaa, 5. 41675 . , Mursal hadeeth will only be hujjah when it is not taken from the of! Arms on chest later inshallah put them below the navel which is chain-less. The reference has been passed under the navel which is also the same i watched him, and stood... 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Of Mudalliseen in his Mustakhraj ( upon Saheeh Bukhaari ) his Saheeh al-Mustakhraj Saheeh.