37), Manuscript Form, of Shaikh Zubair Alee Zaee. 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. This Abul Alaa is Muhammad bin Ali Al-Qaari [Taareekh Baghdaad: 3/95] Al-Maqri and Al-Qaari are two titles for the same person. Is there a more recent similar source? * This saying is contradictory to the praise of Imam Daraqutni as is coming ahead, and it is also not proven from The author of Tahdeeb to Daraqutni. I have two translation of his Kimya as Saadat and in one it says "on the chest" and in the other "below the chest" I brought a piece of cloth, but he did not take it and removed the traces of water from his body with his hand.. Firstly: This saying is Chain-less, Secondly: It is related to Ikhtilaat, the answer to which is coming ahead. Now lets come and read about Simaak bin Harb and the reasearch on him. 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]. 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) 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. This However, I also see that the majority of Indian and Pakistani people put their hands on their stomach while praying salat. After narrating this hadeeth, Imam Shawkaani has written that, Imam Ibn Khuzaymah has authenticated it. Abd ul-Baaqi bin Qaani: Saalih makes Mistakes [Tahdheeb at-Tahdheeb: 10/381], * This saying is chain-less. Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. This narration is narrated with the following chain: 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]. 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. After the study of this book, it has become very clear that the way of Imam Ibn Khuzaymah is totally different than Imam Tirmidhi. 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. Some scholars have said that the memory of Simaak bin Harb got deteriorated at the end of his age. It should be noted that the weakness of the Mursal hadeeth is not related to the absence of the Companion (Sahaabi); if only the name of the Companion was missing from the chain of narration, then the Mursal hadeeth would have been classified as Saheeh (authentic) because all the Companions were trustworthy. [1/284]. * Muammal is Jayyid ul-Hadeeth, meaning Siqah and Sudooq according to Imam Ibn Katheer. The following are the criticizms narrated regarding Muammal: 1. [See: Fath ul-Bari 13/33 Under H. 7083], 20. Is the hadith of placing the hand on the chest in prayer correct? Is Musnad Ahmed a book of Sahih Ahaadith? Hadith on Masajid: Where are the neighbors of Allah? One may refer to classical Hanafi texts such as Nasbur-Rayah of Zailee (1/314), Al-Banaaya Fee Sharh Hidaayah (2/208) and others. Muammal is also not mentioned in Kitaab ad-Duafa of Imam Bukhaari, and the narrations of Muammal are present in Saheeh Bukhaari, See: H. 2700, 2083 with Fath ul-Bari. 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. 2 The right hand is clasped over the left. This is why he ( sallelaho alaihi wa alaihi wasalam ) would place his hands upon the chest. Learn more about Stack Overflow the company, and our products. In some narrations, after narrating the hadeeth, he would say Sahhahu ibn Khuzayma (Ibn Khuzaymah authenticated it), and sometimes he would say Akhrajahu Ibn Khuzaymah (Ibn Khuzaymah took it out/narrated it). Therefore this hadeeth too, is the proof of placing the hands on the chest. The forearm here means from the finger region of the hand right up to the elbow. [See Qawaaid fi Uloom ul-Hadeeth Pg 89], 24. How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? Imam Ahmed bin Hanbal = I only know good about him. [Al-Jarah wal Tadeel: 9/82, Chain Saheeh], 3. 8. His narrations in Sahihayn are as follows: Saheeh Muslim = 224, 128/436, 458, 459, 499, 606, 618, 643, 670, 734, 862, 866, 965, 978, 173/1075, 1385, 11/1504, 6/1628, 18/1651, 13/1671, 1680, 1692, 1693, 1748, 6,7/1821, 1846, 1922, 1984, 2053, 2135, 2248, 2277, 44/2305, 2322, 2329, 2339, 2344, 2361, 2745, 42,43/2763, 78/2919, 2923, 2977, 2978. Imam Baihaqi after narrating his hadeeth, said = Its Chain is Saheeh, and its narrators are Siqaat [Kitaab al-Qiraat by Al-Baihaqi Pg 64], 10. The narrator whose tawtheeq gets proven, then the jarah of Majhool or La Yuraf are rejected. Easiest way to remove 3/16" drive rivets from a lower screen door hinge? 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]. The addition of Tahta Sirra (Under the Navel) at the end of this narration was first done by Qaasim bin Qatlubagha and he said that its chain is Jayyid. Note: The narrations without the brackets around, are narrated from the chain of Muammal from Sufyaan. And in other than the condition of Clear opposition, the ziyadat (addition) of a Siqah narrator is always acceptable, unless the Muhaddtheen prove it to be a Mistake of narrator in that specific narration. of prayer according to the majority of scholars. It should be kept in mind that the Jarah of Sufyaan ath-Thawree on Simaak, is not proven. For the 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.) 3. 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! 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. Jariheen (Criticizers) and their Jarah (Criticizm), 1. The hadeeth in whose chain of narration one or more reporter is missing after the Taabii is known as Mursal. of the Standing Committee said: Clasping the [Al-Majmoo Sharh al-Madhab Vol 3 Pg 490], Ibn Abdul Barr graded one of his hadeeth to be Saheeh. [The Prophet] (peace and blessings of Allaah be upon him) used to Among the criticizers, the criticizm of Imam Bukhari is not even proven. As for the hadeeth It is Sunnah to place one hand over the other beneath the navel when praying, the scholars agreed that it is Weak. Who is clenching the fist in these Hadiths? See relevant meta discussion here: Putting the hands on the stomach or chest while praying salat? Coming to your question, the correct place of the hands in Salat is on the chest, for that is where the Prophet (peace and blessings be upon him) placed his hands during the salat, and he ordered us to pray as he was seen praying. 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. Salmah ibn Deenaar mentioned that I understood this narration to be marfoo in reaching the Prophet. [See: Al-Ihsaan bitarteeb Saheeh Ibn Hibbaan Vol 8 Pg 253 H. 6681]. Sufyaan ath-Thawree = Al-Ijlee said: He is Jaaiz in hadeeth.. Narrated Tawus: The Messenger of Allah () used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. Imam Ibn Hibbaan has brought the narrations of Muammal in his Saheeh. the navel.. One has a choice between placing and irsl. 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.. In Mizaan ul-Itidaal (4/321), Haafidh Dhahabi authenticated him. See: Tahdheeb at-Tahdheeb: Vol 1 Pg 4,5, and Quwaaid fi Uloom ul-Hadeeth by Ashraf Ali Thanvi Pg 217. narrated by Ahmad and Muslim from Waail ibn Hajar (may Allaah be pleased 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. Therefore this (criticism and) narration is Mardood (Rejected). Further, it should be known that the Deobandis have tampered with Musannaf Ibn Abee Shaybah, by adding the words, below the navel, whereas the actual manuscript and various prints of Musannaf Ibn Abee Shaybah are free from any such addition. @Medi1Shah yes. 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). The contents on this website do not necessarily reflect the views of, Placing the Hands on chest in Salah is the Sunnah, Click to email a link to a friend (Opens in new window), Click to share on Facebook (Opens in new window), Click to share on Twitter (Opens in new window), Click to share on Pinterest (Opens in new window), Click to share on LinkedIn (Opens in new window), Click to share on Pocket (Opens in new window), Click to share on Reddit (Opens in new window), Click to share on Tumblr (Opens in new window), Dead can hear or not: Opinions from Sahabas to Scholars, Prayers of pious & oppressed without any tawassul through dead , Christian King who used to oppress small christian sects and many sects used to consider the other with heresy, Triple Talaq Issue in Islam- Quran, Hadiths & Salaf. I would strongly recommend you check out the advice in our help centre on ". otherwise is either weak (based on weak evidence) or has no basis. Whereas, according to Shaafiees and Ahle-Hadeeth, a Mursal hadeeth is not hujja until it is not supported by a Marfoo and Musnad hadeeth. According to Imam Tirmidhi and the Jumhoor of Muhadditheen, if Muammal narrates from Sufyaan then he is Siqah and Saheeh ul-Hadeeth. 4. I heard Sulaiman bin Harb praise him. 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. Meaning, According to Ibn Hibbaan himself, the jarah on him is Baatil and Mardood. Indeed if you were to pray even with your hands at your sides, your Salah would still be valid. I hope that this will become a means of guidance and Allaah is the One who guides. 3. 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. 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. End 3. Explanation: This hadeeth says that the Prophet (peace be upon him) used to place his right hand over the wrist and arm of his left hand. 16. Nawawi = He graded his hadeeth to be Hasan in Al-Majmoo Sharh ul-Madhab (3/490). 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. In this hadeeth, the Prophets way of ablution has been described. It would be beneficial. 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. All its narators, Allah willing, are free from the defect of Jarah. [Saheeh Ibn Khuzaymah: Vol 1 Pg 3]. This saying is Daeef due to going against the Jumhoor. 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. 12. We also invite you to look at the, It sounds like the belief held by Shafi'i Mazhab (based of Abdullah's. Saalih bin Muhammad Al-Baghdaadi = He weakened him [Taareekh Baghdaad: 9/216]. (Ahmad 21460.). Imam Ibn Sad said: Kulayb is Siqah and is the narrator of many narrations. He poured water with his right hand over his left twice or thrice and then washed his private parts and rubbed his hand on the earth or on a wall twice or thrice and then rinsed his mouth, washed his nose by putting water in it and then blowing it out arid then washed his face and Zaraa and poured water over his head and washed his body. 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]. Therfore, the criticizm of the former scholars is not taken under consideration. So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. The Legitimate Difference of Opinion on this when standing after rising from bowing. When the Prophet said, " Allah hears those who praise him ," he would raise his hands. The criticizm of Make Mistakes does not affect the narrator. 2. Could very old employee stock options still be accessible and viable? Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. 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. Praise is not proven from some of them such as Ishaaq bin Rahwayh. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu alayhi wa sallam, is His slave and Messenger. Ibn Shaheen = He mentioned him in Kitaab ath-Thiqaat [Pg 232 T. 1416], 19. 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. 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. Source: So we come to know that chest does not only mean the chest which we normally believe it to be in english or urdu. Proof 1) The hadeeth of Sahl ibn Sa'd radhi Allahu anho Proof 2) The Hadeeth of Waa'il ibn Hujr Radhi Allahu anho 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. Haafidh Ibn Hajar has narrated several ahadeeth in his books with reference to Saheeh Ibn Khuzaymah. And this manuscript is not taken from the library of Liyadan, rather it is taken from Maktabah Ahmed al-Thalith Istanbul Turkey. Muhammad bin Abdullah bin Ammaar Al-Mosali = They said that he make Mistakes and they differed in his narration. [Taareekh Baghdaad: 9/216]. Rather, the weakness of the Mursal hadeeth is related to the fact that it is possible that the missing reporter is one or more Taabii (one of the generation following that of the Companions) along with the missing Companion, and it is also possible that this Taabii is weak. Ahmed bin Hanbal = He is Mudtarib ul-Hadeeth [Al-Jarah wal Tadeel: 4/279]. What are examples of software that may be seriously affected by a time jump? The answer to this is that Sufyaan ath-Thawree is a Siqah Haafidh, and has confirmed his hearing. When he was about to bow, he raised them in the same manner. In your first sentence you mean to say that Hanabali and Hanafi schools are in accordance with each other in this respect? [See: 541/2], 2. 17. The hadeeth in Sunan Abu Daawood on the authority of Taawoos both, reads, The Messenger of Allah, sallallahu alayhi wa sallam, used to place his right hand on his left hand, and then he placed them firmly on his chest in prayer., Shaykh Al-Albaani wrote in his detailed commentary on Sunan Abu Daawood, All the narrators in this chain of narration are classified as trustworthy (Thiqaat) from whom(Imaam) Muslim narrated except for Al-Haytham ibn Humayd, and he is trustworthy, and Sulaymaan ibn Moosa, whose memory became weak shortly before his death, as stated in At-Taqreeb., Shaykh Shuayb Al-Arnaaoot and his co-authors underlined in their commentary on Sunan Abu Daawood, It is a Mursal hadeeth (incompletely transmitted; the chain of narrators ending at a Taabii, without the reference of the Companion quoting from the Prophet, sallallahu alayhi wa sallam) whose chain of narration are all trustworthy (Thiqaat) except for Sulaymaan ibn Moosa nicknamed Ad-Dimashqi and he was truthful and his narration was accepted by Hadeeth scholars.. [1/243 H. 479 etc]. Az-Zuhri = He Praised him [Musnad Ahmed: 6/47 H. 24205, Chain Saheeh], 10. (Muslim (1/208). This saying is against the tawtheeq of Jumhoor. Abdur Rahmaan bin Yusuf bin Kharaash = Weakness is in his hadeeth [Taareekh Baghdaad: 9/616]. the prayer. See: H. 65, 202, 227 and others. (like hadith number and book name?) 13. All rights reserved. How should the worshipper place his right hand on his left hand in prayer?. Jordan's line about intimate parties in The Great Gatsby? 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. On the contrary, Muammal is proven to be Siqah by the following Muhadditheen: 1. This proves that according to Thanvi, Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Haafidh Ibn Hajar. Khuzaymah (479) narrated that Waail ibn Hujr (may Allaah be pleased with 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. The answer to this question is linked to Question No. Hanafis claim that Imam Nasaaee and Imam Ali ibn al-Madeeni have declared Qabeesah to be Majhool. These 3 points should be more than enough for any layman deobandi or barelvi to agree with the fact that placing the hands on chest is the sunnah. 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. 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. 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. And he will come to know that when he and the Ahnaaf like him, place their hands below the navel and close to the private part, then they are actually going against this hadeeth. Islam Stack Exchange is a question and answer site for Muslims, experts in Islam, and those interested in learning more about Islam. (peace and blessings of Allaah be upon him). While there is no strong hadith about exactly where on the body we should place our hands, there is strong evidence that the right hand should be placed over the left and that cant be done without placing the hands together so logically it should be somewhere on the upper body. This is why no act should be performed within the Prayer which may conflict with good and suitable mannerisms. The real name of his father is Yazeed bin Qananah. Now, does this also means some part of zara (arm) here? May Allaah send blessings and peace upon our Prophet Muhammad. From the saying of Imam Ahmed in Kitaab al-Illal wal Marifat ar-Rijaal Simaak yarfahuma An Ikrimah An Ibn Abbaas we come to know that the Jarah of Imam Ahmed of Mudtarib ul-Hadeeth is related to this specific chain of Simaak AN Ikrimah AN Ibn Abbaas. 8. 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It can be seen then that this hadeeth in its chain of narration and meaning, is clear as it informs us that the Sunnah of the Prophet is to place the hands upon the chest in the prayer. left. Abu Yunus Haatim bin Abi Sagheerah (1680). First of all can we agree that the hadith you refer to is #326 in the book of an-Nymawi? Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. 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. 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]. Maalik. He grabbed his arms and put his right hand on his the arms hang means letting them hang down by the sides. 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. Islam Q&A, How the hands are to placed on the chest in prayer, 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 Would the reflected sun's radiation melt ice in LEO? 707). 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. Al-Ismaaeeli = He narrated from him in his Mustakhraj (upon Saheeh Bukhaari). a look at the authenticity of the narration from wa'il ibn hujr (ra) for placing the hands on the chest as in sahih ibn khuzayma. All perfect praise be to Allah, The Lord of the worlds. evidence on that, please see the answer to question no 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. Hands on the chest during Salah.. Narrated by Tawus: The Messenger of Allah () used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. 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. 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 Before him, many Hanafi scholars (Ibn Hummam Hanafi, Aynee Hanafi, Ibn Ameer al-Haaj Hanafi, Ibraheem Halbi Hanafi, and Saahib ul-Baher Hanafi) had presented several Daeef ahadeeth and athaar to stregnthen their Madhab on this issue, but none of them presented this hadeeth as their evidence, even though they had a deep eye on Musannaf Ibn Abi Shaybah. [Tahdheeb at-Tadheeb: 4/205]. In the beginning of Kitaab at-Tahaarah, he has written that: This is the most abridged Musnad Saheeh based on the sayings of the Prophet. Zikriyah bin Yahya As-Saaji: He is sadooq, but makes many mistakes. 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. Islam Stack Exchange is a question and answer site for Muslims, experts in Islam, and those interested in learning more about Islam. [Sharh us-Sunna: 3/31 H. 570], Nawawi graded one of his hadeth by saying: Its Isnaad is Saheeh. Whereas, Imam Ibn Al-Jawzi has also narrated the words of yadau hazihi ala hazihi sadrihi of Musnad Ahmed with his chain. Anyways if you can shed some light on this issue. his right hand. [Taqreeb at-Tahdheeb: 7362]. Imam Mizzi said: Imam Bukhaari has narrated from him as Istish-haad [Tahdheeb al-Kamaal: 18/527], Haafidh Muhammad Taahir al-Maqdasi has written regarding a narrator that: In fact He (Bukhari) has taken narrations from him in many places as Istish-haad to indicate that he is Siqah. 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. 5. 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. Him [ Musnad Ahmed: 6/47 H. 24205, chain Saheeh ], nawawi one... Mind that the memory of Simaak bin Harb got deteriorated at the end of his father is Yazeed bin.! Region of the worlds narration one or more reporter is missing after the Taabii is as... 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