The addition of Due to some excuse in the brackets is done in the light of other evidences. I am less interested in the rulings according to any particular school, rather I am looking for a general Sunni perspective on this issue. 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. Imam Yahya bin Saeed al-Qattaan said, I did not see a Haafiz like Sufyaan. 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. Imam Khateeb Baghdaadi has narrated Ijmaa on this issue. Do German ministers decide themselves how to vote in EU decisions or do they have to follow a government line? 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. In the arabic dictionary of deoband, Qamoos Al Waheed pg 915, the word Sadr means the chest of a Human (From beneath the throat upto the tummy). Source: Ibn Hibbaan = He took narrations from him in his Saheeh. [See: The sayings of Jarah: 7], 16. The following are the situations of preference: 1. 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. Rather, the Prayer should be offered with such humility that the fear of Allaah and taqwaa become apparent. 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. Al-Ukaylee = He mentioned in Kitaab ad-Duafaa al-Kabeer [2/178, 179], 9. 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]. Whereas according to Imam Shafiee, a Mursal hadeeth will only be hujjah when it is supported by another hadeeth. being the right hand upon the left above the wrist joint. This hadeeth is marfoo as is stated by the narrator Abu Haazim and who other than the Prophet could have given such an order? I heard Sulaiman bin Harb praise him. of Allaah be upon him) and he placed his right hand over his left hand on However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. Imam Muslim = He took narrations from him in his Saheeh. Al-Baghwi = He graded his hadeeth to be Hasan. Yes, however, two volumes of this book are said to have been present in the library of Liyadan. [Haashiah Nasb ur-Rayaa: Vol 1 Pg 314], Certinly Saheeh Ibn Khuzaymah is not like Bukhaari, Muslim, Abu Dawood, and Nasaaee, rather he gives his verdict on a hadeeth after narrating it, like Imam Tirmidhi and Imam Haakim. So the claim of ijma from deobandis and barelvis is not right. scholars are of the view that they should be placed on the chest, and this Connect and share knowledge within a single location that is structured and easy to search. Muhammad bin Abdullah bin Ammaar Al-Mosali = They said that he make Mistakes and they differed in his narration. [Taareekh Baghdaad: 9/216]. [Sharh Nukhbah p.224 and Tadreeb ar-Raawee of Suyootee p.25 and others). PRAYER" at first place. 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. Mudtarib narration is the one which is narrated through different wordings. Imam Ibn Sad said: Kulayb is Siqah and is the narrator of many narrations. 4. Whereas, Imam Ibn Al-Jawzi has also narrated the words of yadau hazihi ala hazihi sadrihi of Musnad Ahmed with his chain. All rights reserved. Meaning he recanted from his Jarah in Taqreeb at-Tahdheeb. These two quotes indicate that there was no weak reporter in the chain of narration of this hadeeth. In fact Imam Tirmidhi has started his Sunan with the hadeeth of Simaak (H. 1), 12. upon him) (p. 69): Placing them concenring it, is the hadeeth of Waail ibn Hujr who said that the Prophet The holy prophet(SAW) placed his arms on the chest but most people's opinions are to place the arm below the navel. Therfore, the criticizm of the former scholars is not taken under consideration. [Sharh Tirmidhi: Vol 3 Pg 211]. He Eluquent except through Ikrimah From Ibn Abbaas And Sufyaan ath-Taree weakened him.. [Taareekh ath-Thiqaat: 621, and Taareekh Baghdaad: 9/216]. 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]. (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). Jashn e Eid Milad un Nabi or Prophet Birthday: Bidah or Islamic? So the hadith is vague and not clarifying about tying hands on chest "DURING. The Legitimate Difference of Opinion on this know anything else that contradicts them.. Shaikh ul Allaamah Al-Haafidh Thanaullaah Zayaa (May Allah Prserve Him) So what do you think of taking narrations from Abdullah bin Umar [radiallah anhu]?? 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.. when he prostrated, he prostrated between his hands. According to a report 3. Therefore, according to Ibn Hibban this jarah is not related to the narration of Hadeeth, that is why declares his ahadeeth to be Saheeh. Meaning a narrator sometimes narrate different words and in other times he narrates different words than before; or several students of one Shaikh narrate contradictory words, then such a narration will be declared Mudtarib on the condition when none of them can be preferred over the others. Whatever ahadeeth we will mention under this chapter, their narrators, from beggining till the end, will be fulfilling the condition of Adal, and their chain will reach up to the prophet without any inqita. Before we continue, It is important to know the meaning of Chest i.e Sadr in arabic. Al-Bazzaar = He is a Famous Person. This proves that this narration is absolutely authentic and free from deficiency according to Imam Ibn Khuzaymah. [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]. 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. In some of the wordings, there is no doubt of their authenticity. On the chest, below the navel or above the navel. Imam Ijlee was born in 182 H, and Imam Sufyaan ath-Thawree died in 161 H. Therefore this chain is also Munqati. [Tahdheeb at-Tadheeb: 4/205]. Where should we place the hands in salah? 4. 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. 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! Ibn Sayyid an-Naas = He authenticated a hadeeth containing Muammal [Sharh Tirmidhi Vol 2 Pg 211]. All perfect praise be to Allah, The Lord of the Worlds. 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]. 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. 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. When it is proven that Muammal is Saheeh ul-Hadeeth when he narrates from Sufyaan, so the criticizm of some Muhadditheen will be put on his narrations from other than Sufyaan. 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.. This article contains 4 authentic proofs of placing the hands on chest in Salaah. 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. So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. This is a short treatise which is written for the general people so that they may attain guidance. 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. The Ahlu-Sunnah Wal Jamaah are agreed upon that all the Companions are incomparable in Adal and Thaqahat. Ibn Hajar al-Asqalaani = He is truthful, his narrations from Ikrimah are specifically Mudtarib, and his memory got deteriorated at the end of his age. [Taqreeb at-Tahdheeb: Pg 137], Ibn Hajar has kept silent in one of his hadeeth in Fath ul-Baari (2/224 Under H. 740). his right hand. What is the ruling on clasping the hands when praying?. Ahmed bin Hanbal: Muammal is mistaken. [Sawalaat al-Marwaazi: 53, Mawsooah Aqwaal al-Imam Ahmed: 3/419]. The former teacher of Darul Uloom Deoband Maulaana Waheed uz-Zamaan Qaasmi al-Kairawaani, writes that: Zaraa means: The Part from Elbow to the Middle Finger [See: Qamoos al-Jadeed: Pg 308, Pub. And if his conditions get known by the Experts, then there is nothing preventing us to accept his narrations. 3. the action is not reported from the Prophet (salallahu alayhi wassalam). Why is there such a difference in style? One has a choice between placing and irsl. 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. 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. 2) Taqreer-e-Tirmidhi written by Ashraf Ali thanvi deobandi, Published by Idaara Taleefaat-e-Ashrafyah, Multan reviewed by Mufti Justice Taqi Usmani deobandi. 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 manner in which the hands are placed, there are two ways: 1-Placing the right hand on top When he intended to bow, he would take his hands out from his cloak, raise them, exalt Allah, and then bow. Therefore this hadeeth too, is the proof of placing the hands on the chest. 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. The claim of ijma from deobandis and barelvis is not reported from the Prophet salallahu. Reviewed by Mufti Justice Taqi Usmani deobandi, and Imam Sufyaan ath-Thawree died in 161 H. this... 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