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. put the right hand over the left forearm when praying. Abu Zurah ar-Raazi = He mentioned him in Ad-Duafaa, 5. Is Koestler's The Sleepwalkers still well regarded? of the left hand, wrist and forearm, 2-Clasping the right hand over 12. Abu Yunus Haatim bin Abi Sagheerah (1680). He would reject a hadeeth as being unauthentic on a mere minute criticizm and says that If this narration is authentic or if it is proven etc.. In Marifat ur-Rawaat al-Mutakallim fihim bima yojab ar-Radd, he said: He is Truthful [Pg 187], 9. If it is placed in one part of zaraa, such as on the wrist, even then the order of placing them on the zaraa gets fulfilled. This saying is not found in Kitaab al-Illal of Imam Ibn al-Madeeni and Kitaab ad-Duafa of Imam Nasaaee. This is a short treatise which is written for the general people so that they may attain guidance. * This proves that according to the saying narrated from Imam Abu Dawood, Muammal is Hasan ul-Hadeeth according to him, but the tawtheeq of Abu Ubayd al-Aajuri is not known, this saying is defective. Sufyaan ath-Thawree = No hadeeth of Simaak is Saaqit (unacceptable). [Taareekh Baghdaad: 9/215, Chain Saheeh]. Tirmidhi = He has graded many of the narrations of Simaak to be Hassan Saheeh. Note: The narrations without the brackets around, are narrated from the chain of Muammal from Sufyaan. However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. Reference of hadith in Musnad Ahmed which states the wearing taweez/amulet is shirk? 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. "place this hand on chest". 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. Could very old employee stock options still be accessible and viable? So deriving evidence from these to place the hands on the chest in prayer is correct. [Tuhfatul Ahwadhee 2/81]. This method 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. Abu Haazim Sahl ibn Sad Saadee narrates that: All those people praying (Companions) were ordered to place their right hand upon the left Zara (all part from elbow to middle finger). This narration of Sufyaan ath-Thawree is narrated in Saheeh Ibn Khuzaymah with AN, but this narration will not become Daeef due to this defect, because such narrations of Saheeh Ibn Khuzaymah are affirmed of having heard, as Imam Nawawi writes: The Muanan narrations of the Mudallis narrators from Saheeh Bukhaari, Muslim and the similar books like them, will be held affirmed of having heard. [Taqreeb an-Nawawi with the Sharh of Tadreeb ar-Raawi]. He memory got deteriorated before his death. Maalik. 27. The Taabii, whether he belonged to the early or late generations, would say, The Messenger of Allah, sallallahu alayhi wa sallam, said or did such-and-such, or such-and-such took place in his presence, or the like. The Mursal hadeeth was classified in the section of the rejected reports because of the fact that the situation of the missing reporter(s) is unknown; he may be a Companion or a Taabii. Muhammad bin Abdullah bin Ammaar Al-Mosali = They said that he make Mistakes and they differed in his narration. [Taareekh Baghdaad: 9/216]. There is a difference of opinion (Ikhtilaf) in this issue. Learn more about Stack Overflow the company, and our products. Some have praied him and some have criticized him. and said takbeer, then he bowed. Would the reflected sun's radiation melt ice in LEO? 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. It has been passed under the criticizm of Imam Bukhari above that Imam Bukhaari has narrated from Muammal in taleeq form, therefore he is Saheeh ul-Hadeeth acording to him. The criticizm is on this narration which contains the wording Ala Sadrih (On Chest). Please reply with an authentic Hadith. the action is not reported from the Prophet (salallahu alayhi wassalam). Zikriyah bin Yahya As-Saaji: He is sadooq, but makes many mistakes. * Daraqutni wrote about the chain of Muammal from Sufyaan that, it is Saheeh. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. This is according to the report This hadeeth is marfoo as is stated by the narrator Abu Haazim and who other than the Prophet could have given such an order? placing the folded hands on the middle of the chest while standing 2.) According to At-Tirmidhi Muammal is Saheeh ul-Hadeeth and Hasan ul-Hadeeth. For that reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic Ahadeeth. In Saheeh Muslim, the following are the students of Simaak bin Harb: 5. On the contrary, Muammal is proven to be Siqah by the following Muhadditheen: 1. Ibn Shaaheen = He mentioned him in his Kitaab ath-Thiqaat (505), 13. 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. of prayer according to the majority of scholars. Placing the Hands on chest in Salah is the Sunnah Abdul Basser July 29, 2012 Salah or Prayer Bismillah Alhamdulillah, This article contains 4 authentic proofs of placing the hands on chest in Salaah. If this part becomes corrupt then the whole body becomes corrupt. So the claim of ijma from deobandis and barelvis is not right. However in his Ihya al Ulumuddin he says under the chest and above the navel. This proves all the baseless taweelaat of the Muawwaleen to be baseless and wrong, and the words of Ala Sadrih get proven to be Saheeh and Preserved. The hadith about placing hands on chest in musnad ahmed. 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]. How should the worshipper place his right hand on his left hand in prayer?. So this means that Muammal is Siqah even according to Deobandis. 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.. Ahmed bin Hanbal = He Narrated from him. Sulemaan bin Harb: He praised him [The reference has been passed under the criticizm of Sufyaan al-Faarsi], 5. That was narrated from Narrated by Ahmad and al-Bukhaari. * This saying is chain-less, therefore it is not proven. One may refer to classical Hanafi texts such as Nasbur-Rayah of Zailee (1/314), Al-Banaaya Fee Sharh Hidaayah (2/208) and others. 7. Only Shafi stated that in his second opinion and Hanafi stated that only for the women. 3. right hand on his left during prayer, when standing to recite Quraan, and Abu Zurah ad-Dimashqi = Authenticated and praised him [Tareekh Abu Zurah: 902], 8. Ibn Sayyid an-Naas = He authenticated his hadeeth in Sharh Tirmidhi. The Malikiyyah were of the opinion that one leaves his hands free [by his sides] in prayer (irsl). 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! 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. Therefore, according to Ibn Hibban this jarah is not related to the narration of Hadeeth, that is why declares his ahadeeth to be Saheeh. 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. Haafidh Zubair Alee 22/9/1999. 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. 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. 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). Ibn al-Madeeni = He is from the Major comapnions of Makhool, he got slightly confused before his death. Islam Q&A, 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 Haazim from Sahl ibn Sad al-Saaidi: The people were commanded to place the This is why he ( sallelaho alaihi wa alaihi wasalam ) would place his hands upon the chest. And according to Shaafiee it is a proof when supported by something that occurs via another route that builds upon the first route be it Musnad or Mursal. Not to delay the breaking of the fast [during Ramadan] 2. The Legitimate Difference of Opinion on this Imam Ibn Sad said: Kulayb is Siqah and is the narrator of many narrations. When he wanted to bow, he brought out his hands, then he raised them Secondly, If a reliable Shaahid or Mutaabiat is found for a Mudallis narrator, then the accusation of tadlees gets removed. Yahya ibn Saeed is a giant Siqah Haafidh. * 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. 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. Copyright IslamWeb 2023. Ibn Adee = He is Sudooq and there is nothing wrong in him. [Al-Kaamil: 3/1300], 11. A few such examples are given below: I declare this narration to be an exception from the Saheeh ahadeeth, because I do not think that Muhammad bin Ishaaq has directly heard this hadeeth from Muhammad bin Muslim, and he has commited Tadlees in it. [Saheeh Ibn Khuzaymah: Vol 1 Pg 71] One narrator narrates contradictory words two or more than two times. The wrist is the joint between the hand and forearm. I've notice a few people (men) at the mosque put their hands on the chest while praying salat. Though this hadith is sahih, the action is not marfu i.e. Is Musnad Ahmed a book of Sahih Ahaadith? Allah knows best. 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. Praise be to Allah. Some of the articles from you that hadith of placement of hands is in nasai, but it doesnt state the number! We also invite you to look at the, It sounds like the belief held by Shafi'i Mazhab (based of Abdullah's. Imam Yahya bin Saeed al-Qattaan said, I did not see a Haafiz like Sufyaan. There is a principle regarding Shubah that he only takes the narrations of those who are Siqah according to him. 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. (the hands) on the chest is what is established in the Sunnah, and doing 17. 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. 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). 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". Criticizm is not proven from some of them such as Bukhaari etc. So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. 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? Imam Ibn al-Jawzee has also narrated the same narration with the same words with his chain from Imam Ahmed. We come to know that the narrations of the above mentioned people from Simaak are from before his Ikhtilaat. But it has one shaahid in Kitaab al-Marifat wal Taareekh Yaqoob al-Faarsi (2/638). Therefore this (criticism and) narration is Mardood (Rejected). Would the reflected sun's radiation melt ice in LEO? Ibn Adee has narrated from Ahmed bin al-Hussain as-Soofi who narrated from Muhammad bin Khalf bin Abdul Humayd, From Sufyaan Thawree that: Simaak is Daeef [Al-Kaamil: 3/1299]. 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. Imam Muslim = He took narrations from him in his Saheeh. Abu Nuaym al-Asbahani = He took evidence from him in his Saheeh Al-Mustakhraj Ala Saheeh Muslim [1/289, 290 H. 535]. In some of the wordings, there is no doubt of their authenticity. (Ahmad 21460.) In spite of this, all Hanafees are agreed upon this matter and practice it in their prayers. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. Shaikh Albaani, while refuting a Muqallid, said: - - ! Al-Ukaylee = He mentioned in Kitaab ad-Duafaa al-Kabeer [2/178, 179], 9. 6. All rights reserved. [Mizaan al-Itidaal Vol 4 Pg 12], Maymooni narrates that Imam Ahmed declared him Siqah. Because the hadith wording is quite strange as it mentions only one hand i.e. And if you can answer precisely please. See: H. 65, 202, 227 and others. 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). Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. Please do not hesitate to explore our website. Haafidh Ibn Hajar has also said he was truthful in Taqreeb at-Tahdheeb, and he became a little forgetful before his death. Daraqutni: Thiqah, makes many mistakes. [Tahdheeb at-Tahdheeb: 10/381]. What's the difference between a power rail and a signal line. , If, someday, this person acts upon this Saheeh hadeeth, by placing his right hand over the palm, wrist, and arm of his left hand without any takallaf, then he will automatically find himself placing his hands on his chest. This saying is Daeef due to going against the Jumhoor. when praying, the scholars are agreed that it is daeef (weak). left hand with his right. Ahmed bin Hanbal = Simaak is good in the hadeeth from Abdul Malik bin Umayr [Al-Jarah wal Tadeel: 4/279, 280], 8. 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. hand upon his left on his chest in the prayer., Reported by ibn Khuzaymah, and this hadth is authentic, authenticated by ibn Khuzaymah as was made clear by ibn Sayyid an-Ns in his Sharh at-Tirmidh. 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. Classed as So we come to know that chest does not only mean the chest which we normally believe it to be in english or urdu. * Muammal is Jayyid ul-Hadeeth, meaning Siqah and Sudooq according to Imam Ibn Katheer. To know the answer to this question, we first need to know what the definition of Mudtarib Hadeeth actually is. 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. 58648. Adh-Dhahabi = He authenticated him in Talkhees ul-Mustadrak. [1/297]. Abu Zurah: There are a lot of Mistakes in his hadeeth [Mizaan ul-Itidaal: 4/228 T. 8949]. Firstly: This saying is Chain-less, Secondly: It is related to Ikhtilaat, the answer to which is coming ahead. One narrator of this saying is Muhammad bin Hamwiyah bin al-Hassan, whose tawtheeq (reliability/trust worthiness) is not known. 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. As for the He has errors that would take too long to be mentioned. [Tahdheeb at-Tahdheeb: 10/381]. 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. 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]. Abu Dawood (726) and al-Nasaa'i (889) narrated that Waa'il ibn Hujr said: I said: I am going to watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. It is an established saying that, even the Siqah narrators get mistaken (sometimes), therefore if such a narrator is Siqah according to the Jumhoor, then his proven Mistakes are to be left, and in his remaining narrations, he will be Hasan ul-Hadeeth. Centering layers in OpenLayers v4 after layer loading. Placing the hands on the chest in salah 250,552 views Nov 28, 2011 Seeker's Quest Series: Episode 9 Placing the hands on. End quote. Ibn Qudaamah Sufyaan ath-Thawree = Al-Ijlee said: He is Jaaiz in hadeeth.. * Muammal is Saheeh ul-Hadeeth according to Haafidh Zaya. So the hadith is vague and not clarifying about tying hands on chest "DURING. Therefore, no eye has seen this book and neither is there is any remnants left of it. 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. 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. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. If you are interested in all the narrations with references and different opinions within the madh-hab, read this treatise. Ibn Ibn al-Muarak said, I did not see a great person like Sufyaan ath-Thawree. Based on the second possibility, he may either be weak or trustworthy [Nuzhat An-Nathar], You can search for fatwa through many choices. 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. Does this hadeeth really contains Idtiraab in it? According to a report narrated by Abu Who is clenching the fist in these Hadiths? 18. 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) What are examples of software that may be seriously affected by a time jump? Ibn Sad: He is Thiqah, makes many mistakes. [Al-Tabaqaat al-Kubra by Ibn Sad: 5/501], 7. [Sawalat : 356], Imam Abu Bakr al-Athram narrates, he said: I heard from Imam Ahmed saying that: There is nothing wrong in the hadeeth of Aasim bin Kulayb. [Al-Jarah wal Tadeel: Vol 6 Pg 350], Imam Abu Haatim said that: Aasim bin Kulayb is Saalih al-Hadeeth. He Eluquent except through Ikrimah From Ibn Abbaas And Sufyaan ath-Taree weakened him.. [Taareekh ath-Thiqaat: 621, and Taareekh Baghdaad: 9/216]. On the contrary to these praises, only the saying of Abu Mashar is narrated, who said: He is Daeed and Qadari. This proves that according to Thanvi, Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Haafidh Ibn Hajar. 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). Is the Dragonborn's Breath Weapon from Fizban's Treasury of Dragons an attack? Many of his narrations are also present in Sunan Abi Dawood, Sunan Tirmidhi, Sunan Ibn Maja, and Sunan Nasaaee. Shubah = He took narrations from him. More than one students narrate the similar words, whereas only a few narrate different words than the majority. What is meant is that he placed his hand so that the middle of his right hand was on the wrist, which means that part of it was on the left hand and part was on the forearm. Ibn al-Mubaarak = Simaak is Daeef in Hadeeth [Tahdheeb al-Kamaal: 8/131, Tahdheeb at-Tahdheeb: 4/204]. Ibn Abdul Barr = He authenticated him in Al-Istyaab (3/615). Allamah Mahmood as-Subki, while eplaining this hadeeth, writes: According to some Imams, the Mursal hadeeth is Hujjah without any condition. 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. And Imam Ibn Hibban has added him in Kitaab ath-Thiqaat. 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). 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. We are prohibited to take the narrations of Majhool, because we are not aware of their condition. This method should be tried by the reader to see what happens and then the matter will become clear, if Allaah wills. Haafidh al-Haythami = Siqah and he has weakness in him. [Majma az-Zawaid: 8/183]. 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]. Muhammad bin Ishaaq, Ahmed bin Saalih, Muhammad bin Awf, Abu Dawood, and Al-Ijlee have also said that he is Thiqah. him) said: I prayed with the Messenger of Allaah (peace and blessings I brought a piece of cloth, but he did not take it and removed the traces of water from his body with his hand.. said in Sifat Salaat al-Nabi (peace and blessings of Allaah be According to the counting of Fawaad Abdul Baaqi, these are the forty five (45) narrations. The one praying should stand in front of his Lord with such an action and this is what is most befitting. 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. [Ad-Duafa by Al-Ukaylee: 2/179, and Al-Kaamil by Ibn Adee: 3/1299]. [Al-Kifayah Pg 425], It is narrated that Sufyaan ath-Thawree once narrated a hadeeth in which he opposed Abul Ahwas, Zaaidah, Israeel, and Shareek, so Imam Yahya ibn Saeed al-Qattaan said: Even if there were four thousand like them, still Sufyaan is more Siqah than them. [Al-Nakat Ala Ibn as-Salaah: 2/779, 280]. The forearm here means from the finger region of the hand right up to the elbow. 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. InshaAllah Read more: http://www.systemoflife.com/fiqh/salah/2000018-placing-the-hands-on-chest-is-the-sunnah#ixzz4mH5biyDl. 41675 . Dhahabi = He is among the Siqaat [Al-Abar fi Khabar min Ghabar: 1/274]. 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.
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