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. Who is clenching the fist in these Hadiths? The best answers are voted up and rise to the top, Not the answer you're looking for? Source: We also like to recommend you look around this site to see how things work. 6. [See: Mizaan ul-Itidaal: 2/532, 533], 9. Some people object by saying that placing the hands over the zara doesnt necessarily means to place them over the full Zaraa. The wrist is the joint between the hand and forearm. 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. Answer Sayyiduna Wa-il ibn Hujr (radiyallahu'anhu) says: 'I saw Rasulullah (sallallahu'alayhi wasallam) place his right hand over his left hand, below his navel in salah.' (Musannaf ibn Abi Shaybah, Hadith: 3959). at-Tirmidh [2/74]). Ibn Hibban has mentioned him in Kitaab ath-Thiqaat (9/187) and said: Make Mistakes. Classed as saheeh by al-Albaani in Saheeh Abi Dawood. Naimwi Hanafi also once accepted the ziyadat (addition) of a siqah narrator, see Athaar as-Sunan Pg 17, H. 36. 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! Some Scholars have took this jarah to be upon Ikhtilaat, meaning there is no criticizm on his narrations from before his Ikhtilaat. Jordan's line about intimate parties in The Great Gatsby? InshaAllah Read more: http://www.systemoflife.com/fiqh/salah/2000018-placing-the-hands-on-chest-is-the-sunnah#ixzz4mH5biyDl. First of all can we agree that the hadith you refer to is #326 in the book of an-Nymawi? [It should also be noted that he is the narrator of Saheeh Muslim]. 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. 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. narrated from Ali which says It is Sunnah to place the right hand over the 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 I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. Generally, according to the scholars of hadeeth, the narrations which are put forth by the Deobandis, Bareilwis and other branches of the Hanafis, according to the scholars of Hadeeth are all weak and rejected. Imam Tawoos is the narrator of Saheeh Bukhaari, Saheeh Muslim and Sunan Arbaah. I hope that this will become a means of guidance and Allaah is the One who guides. This proves that according to Imam Dhahabi, Muammal is Siqah and the criticizm on him is rejected. This is a short treatise which is written for the general people so that they may attain guidance. * This narration is narrated from the chain of Muammal from Sufyaan thawree, therefore Muammal is Siqah according to Imam Haakim and Dhahabi. 5. when praying, the scholars are agreed that it is daeef (weak). It was also narrated by Ibn al-Mundhir from Further it is mentioned by Imaam Nawawee in his explanation of Saheeh Muslim, (4/115, Egyptian print), in Sharhul-Muhazzab (3/315), Haafidh ibn Sayyid in An-Naas in An-Nafkhush Shuzaa (2/211), Haafidh Shamsud-Deen ibn Abdul Haadee al-Maqdisee in Al-Muharar fil-Hadeeth, (p. 44), Haafidh Zailee in Nasbur-Raayah (1/314), Ibn Hajr in Fathul-Baari (2/224), Talkhees al-Habeer (1/224, Egyptian), Ad-Darayah Fee Takhreej Ahadeeth al-Hidaayah (1/128, Egyptian), and in Buloogh al-Maraam (p. 55), Aliaamah Ainee Hanafee in Umdatal-Qaaree (5/379, Al-Muneeriyyah Print), Imaam Shawkaanee in Naylal-Awtaar(Zn 15), Aliaamah Mujadiddud-Deen Fairozabaadee in Safaras-Sadah, Aliaamah al-Murtada az-Zubaidee Hanafee in Aqoodul-Jawaahir al-Muneefah (1/59) (these) and others have all reported this hadeeth. I know that this is a matter of dispute but I only wanted to know whether imam nimawi's point is valid. Imam Bukhaari = It has passed in the beginning that Imam Bukhaari has took narrations from Simaak in his Saheeh (6722). And if his conditions get known by the Experts, then there is nothing preventing us to accept his narrations. Nawawi = He graded his hadeeth to be Hasan in Al-Majmoo Sharh ul-Madhab (3/490). 1. Ahmed bin Hanbal = He Narrated from him. B) Haaifdh Ibn Hibban has himself narrated several ahadeeth of Simaak in his Saheeh. The condition of Muhammad bin Khalf mentioned in its chain is not known, therefore this saying is not proven. For that reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic Ahadeeth. The starting words of both of them are almost the same, but the words of tahta sirrah are present at the end of the athar (only). 6. [Abu Dawood ma al-Minhal a-azab al-mawrood: Vol 5 Pg 166]. Yahya ibn Maeen = There is nothing wrong in him. [Al-Jarah wal Tadeel: 9/82, Chain Saheeh], 4. Copyright IslamWeb 2023. his chest. When he starts a new chapter, he gives his verdict of authenticity to all the ahadeeth narrated in that chapter, and the narration which he does not consider to be authentic according to his conditions, then he would show his rejection to that hadeeth. As for where 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. 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. 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. 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. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. Praise be to Allah. Abu Yunus Haatim bin Abi Sagheerah (1680). 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". Muammal is not mentioned in the book of Imam Daraqutni Kitaab ad-Duafa wal Matrokeen. evidence on that, please see the answer to question no One such narration possibly the one which is most frequently used, is of a report in Sunan Abee Dawood (p. 756). Explained by Ustadh Nadeem Previous hadiths: https://sites.google.com/view/riyadussalihin/home 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. Is the hadith of placing the hand on the chest in prayer correct? Yaqoob bin Shaybah = He has graded the hadeeth of Sufyaan ath-Thawree from Simaak, to be Saheeh, as has been passed. Reference of hadith in Musnad Ahmed which states the wearing taweez/amulet is shirk? 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. Could very old employee stock options still be accessible and viable? 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. 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]. 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. Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. 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. It only takes a minute to sign up. Sufyaan ath-Thawree (270/287, Tuhfat ul-Ashraaf by Al-Mizzi: 2/154 H. 2164), 12. @Medi1Shah yes. Adh-Dhahabi = Al-Faqeeh al-Haafidh [Tadhkiratul Huffaadh: 1/285]. 26. saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. 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]. his left hand, wrist and forearm. [Al-Jarah wal Tadeel: Vol 4 Pg 225], Imam Dhahabi said: The Experts of the Field are agreed upon Sufyaan being Siqah and Hujjat, even though he used to do tadlees from Duafa. (Narrated by al-Bukhaari, 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). Views : Simaak bin Harb narrated from him. 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 Ahlu-Sunnah Wal Jamaah are agreed upon that all the Companions are incomparable in Adal and Thaqahat. End Ibn Shaheen = He mentioned him in Kitaab ath-Thiqaat [Pg 232 T. 1416], 19. (Ahmad 21460.) 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. 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. Islam Stack Exchange is a question and answer site for Muslims, experts in Islam, and those interested in learning more about Islam. This saying is against the tawtheeq of Jumhoor.

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