False Reference of Hadith by False Ahle Hadith Ghair Muqallid

Confession of a Ghair Muqallid

This is taken from the book where some of the other blogs have come from.

This is the final question and answer that took place between the Ghair Muqallid and the Hanafi.
(Green is the Ghair Muqallid) Actually (what had happened was,) I was working with a few Ghair muqalliDeen youngsters. These youngsters gave me a few books. I had no knowledge of what was written in these books. After having read these books I began lifting my hands (at various points in sasalah), I began to stand (in salah) with my legs spread apart, I began to place my hands on my chest (in salah) etc. You have answered all my questions with proofs and have explained things very well to me. Now I am at ease. What remains, is that I
have been affected by a few books. Could you perhaps do something about that?
Which books have they given you? Could you show them to me?
“Salatur Rasool” and “Sabeelur Rasool” both by, Hakeem Sawdiq Siyaalkoti and “Haqeeqatul-fiqh” by Yusu Jaipoori.
Brother! These are the very three books which the Ghair muqalliDeen give to people in an attempt to deviate them. They move people away from following Imam Sahib (R.A), and make them follow an ignorant Siyaalkoti. What a fraud! They create a dislike towards taqleed, and put a person back onto taqleed of some modern day preacher (in another form). 

Is there anything wrong with the content of those books? 
Is it possible to be a Ghair muqallid and not speak lies? Let us take a close look at 
some of Hakeem Sawdiq Sahibs lies. Here is the book, Salatur rasool; 
1) On pg.131 he writes the azaan and gives reference of Bukhari and Muslim, whereas this is not a narration of Bukhari. This is an accusation against Imam Bukhai (R.A) 
2) On pg.161 he states that the hands should be raised up to the shoulders or the ears and gives reference of Bukhari and Muslim, whereas these words are not found in Bukhari. 
3) He has mentioned a Hadith on pg.179 under the chapter regarding masnoon Qiraat and has given the reference of Muwatta Imam Malik. This is also a lie. 
4) He has written the azaan mentioning Allaahu Akbar four times, on pg.135 and 
gives reference of Muslim, whereas this too is a lie. 
5) He mentions the words ‘laa yastadir’ on pg.134 and gives the reference of Bukhari and Muslim, whereas this belies both books. 
The lies found in Sabeelur rasool; 
1) He narrates a Hadith thus, ‘the best of deeds is the perfoming of salah in its initial time’ and gives reference of Bukhari. This is an open lie. 
2) He mentions a narration regarding three talaaq (divorce) and gives the reference of Bukhari, whereas this is not in Bukhari. 
3) In a similar manner he has added the words, all of a sudden, in the translation of the Hadith regarding three talaaqs, which is either a black or white lie. 
4) He gives reference to Ibn Majah and Muwatta Imam Malik when mentioning the 
incident that occurred at the time of Fajr regarding the recital of surah Fatiha 
behind the Imam. This is a false claim, as this Hadith is not mentioned in both 
these books. 
Now you tell me, when Sawdiq, “truthful” speaks so much lies, what will the condition of the rest be? The lies mentioned in the book, ‘Haqeeqatul-fiqh’ are countless. 

Nevertheless, I will make mention of a few so that the importance of this book becomes known to you.
1) The Hadith which tells us to tie the hands below the navel is a weak Hadith. He 
gives the reference of Hidaayah for this. 
2) The Hadith which tells us to tie the hands on the chest is an authentic Hadith. He 
gives the reference of Hidaayah for this. 
3) To read “allaahumma baa’id baini” is more correct than reading 
“subhanakAllaahuma” (as thanaa in the beginning of salah.) He gives the 
reference of Sharhe- Wiqayah for this. 
4) The Hadith which mentions not to read surah Faatiha behind the Imam is a weak 
Hadith. He gives reference of Sharhe-Wiqayah for this. 
5) The Hadith “izaa kabbaral Imamu fa kabbiroo bi he” is a weak Hadith. He gives 
reference of Sharhe-Wiqayah for this. 
6) The saying of ameen is a stamp of acceptance. He gives reference of Sharhe- 
Wiqayah for this. 
7) The muqtadi should say ameen upon hearing the Imam’s ameen. He gives 
reference of Durre Mukhtar for this. 
8) The Hadith (in which we are told to make) raful yadain as compared to the one 
(which tells us) not to make, is stronger. He gives reference of Hidaayah for this. 
9) All the Ahadith which mention not to make raful yadain are weak. He gives 
reference of Sharhe-Wiqyah for this. 
10) To dispute/wrangle with the person who makes raful yadain is permissible. He 
gives reference of Hidaayah for this. 
All this is pure lies. The original text of the book should be presented. The Ghair 
muqalliDeen scholars will never ever present the original text. 
These are the three books which have had an effect on you without any reason, my brother. The result of this conversation 
I will never lay my hands on such books which have so many lies in them. I seek refuge from (joining) such a sect in the future, which speak so many lies. You have put me at ease as far as every matter of mine. The truth of the matter is that we (only) learn a few Ahadith, and then fall behind (attacking) those who have (actually) dedicated their lives for the course of Deen. We have no knowledge whatsoever as far as which (Hadith) is abrogated, and which (Hadith) has replaced it. We should be praying for those who have sacrificed their lives in the preservation and presentation of all the rulings of Deen for us. At the times of difficult we go to them for the solution, and (at other times) we swear at them, this is sheer treachery. I am going to re-invite all those whom I have encouraged to read salah bare-headed, and make salaam with one hand. I am also going
to bring back those whom I have made to stand with their feet spread apart in salah. The very first lesson of those friends who had put me on this (path of Ghair muqalliDeen) was, not to go and question those who have knowledge regarding the Ghair muqalliDeen, but to go to the uneducated and those who have made no research, and pester them. I have joined forces with them and ridiculed my father on numerous occasions. I will seek forgiveness from him too. Today only have I realized how these people speak lies using the name of the Quraan and Hadith. They call everything Hadith. What will the condition of the general masses amongst them be, when the ulama amongst them speak so many lies? May Allaah protect every Muslim from speaking lies and may He guide one and all to follow in the footsteps of the pious predesessors. Ameen. 

reference: 
A Gift to the Ahle-Hadith 
{By Abu Bilaal Jhangawi} 
Translation Edited by: Mufti A H Elias (May Allaah protect him) 
Shawaal 2029 – October 2008

Muhammedi or Hanafi the Ghair Muqallid false salafi Ahle hadith confusion

Question by the Ghair Muqallid :

“Tell me, why are you called Hanafi and not Muhammedi? So, are you a Hanafi or a Muhammedi?

Answer by the Hanafi:

“Today you have mimicked the wahaabis and said good-bye to your brain!

Question by the Ghair Muqallid:

“How is that?”

Answer by the Hanafi :

“Your question is like my asking you whether it is Saturday or January; or is it Wednesday or February? Any intelligent person would be astounded, for if there were any conflict (in meaning) between January and Saturday, only then would this question be sensible.

When today can be the Saturday and also be January then there is no difference between the two. Rather, the question should be, is today Saturday or Sunday? Is it the month of January or that of February? A day will oppose another day, and a month would oppose another month.

I can also ask you questions like yours. Are you a ghair muqallid or a human? Are you an AhleHadith or a human? Are you Pakistani or Panjaabi? Just as these questions are incorrect in your opinion, the question of being a Muhammedi orHanafi is incorrect.

Should your question be correct, would you kindly answer the above three questions of mine? The answer to such questions would just be swearing.

Now listen, if someone asks as to why you are referred to as Panjaabi or Laahori and not Pakistani, you would say we are referred to as Pakistanis when compared to those living in countries outside Pakistan and as Panjaabis when compared to those living in Sindh or Baluchistan. In the same way when a non-Muslim asks who you are, you would say youre a Muslim and Muhammedi. This means that the words Muslim and Muhammedi are used when compared to non-Muslims, and Hanafi is used when compared with Shafis, Maalikis, etc.

You do accept that being called a Panjaabi does not negate being a Pakistani, nor does being an Ahle Hadith negate being a human, why would being a Hanafi negate being a Muhammedi?”

Question by the Ghair Muqallid:

“Should we accept that which the Nabi (S.A.W) says, or that which an Ummati says?”

Answer by the Hanafi:

“When that which the Ummati says is contrary to that which theNabi says, then, only that which the Nabi says would be accepted.

When that which the Ummati says does not contradict what theNabi says, 

The explanation of this has been given by Shah Waliullah (R.A) in the following words;

We do not follow the Imams except for the fact that they are more knowledgeable than us as regards the book of Allaah and the teachings of His Rasul. (Hujjatullahil-baaligah)

The munkireen-e-Hadith also ask if one should accept that which the Creator says or that which the creation says? The person answering will definitely say that one should accept that which the Creator says. As soon as he says this, the munkir-e-Hadith will say, Bukhari, Muslim, Abu-Dawud, Tirmizi, ibn-Majah, Nasai are all the works of the slave and the only book of the master is the Quraan, one has to accept it only and practice on it, not on the books of the slaves.

My brother, you have now adopted the way and manner of the munkireen-e- Hadith. They confused matters by saying Creator and creation and made the people discard the Hadith of Rasulullaah (S.A.W). You are confusing matters by sayingNabi and Ummati in an effort to make people discard the Fiqh of the fuqaha. This is also a question you have stolen from them. You call yourself Ahle Hadith and they call themselves Ahle Quraan.”

Question by the Ghair Muqallid :

“One should follow only and only Nabi (S.A.W), not an Ummati, whereas you accept the Fiqh of Imam Abu Hanifa (R.A).”

Answer by the Hanafi :

“We follow and obey only Nabi (S.A.W), but not by our own understanding but the understanding of salafus salehin codified by Imam A’zam Abu Hanifa (R.A)”

Ahle Hadith aur Arab Ulema: Taqleed Ijma Qiyas Imam e Kaba Madeena Fatwa

آئمہ حرمین اور تقلید  

مکتوب الشیخ محمد بن عبداللہ السُبیل سربراہ مسجد حرام و مسجد نبوی

https://ia601407.us.archive.org/10/items/ImamEKabaSaudiArabFatwaOnTaqleedIjmaAurQiyas/FatawaHarmainImamEKabaTaqleed.pdf

ڈونلوڈ کے لئے

ڈونلوڈ کے لئے

https://ia601407.us.archive.org/10/items/ImamEKabaSaudiArabFatwaOnTaqleedIjmaAurQiyas/FatawaHarmainImamEKabaTaqleed.pdf

عرض مترجم

بسم الله الرحمن الرحيم

الحمد لله رب العالمين , والعاقبة للمتقين , ولا عدوان إلا على الظالمين , والصلاة والسلام على خاتم الأنبياء والمرسلين محمد سيد بني آدم أجمعين . وآله الطاهرين , وصحابته , ومن تبعهم بإحسان إلى يوم الدين

یہ فتوٰی مرکزی ادارہ براے امور مسجد حرام و مسجد نبوی مملکت عربیہ سعودیہ کے سربراہ کی  حیثیت سے ا ما م الحرمین  فضیلۃ الشیخ محمد بن عبداللہ السبیل امور مسجد حرام و مسجد نبوی صلیٰ اللہ علیہ وسلم نے جاری کیا ہے  اورسیکرٹریٹ رابطہ عالم اسلامی مکہ مکرمہ کے اہتمام سے جاری ہوا ہے۔

اس تفصیلی فتوے میں دراصل ائمہ اربعہ میں سے کسی ایک کی تقلید ،اجماع ، قیاس کی شرعی حیثیت اور اس سے جڑے تمام پہلؤں پر علما ء اہل سنت والجماعت کے موقف کو واضح کیا گیا ہے۔

یہ فتوٰی ایک ایسے وقت میں  آیا ہےجب کچھ نادان مسلمان ائمہ اربعہ میں سے کسی ایک کی  تقلیدکرنےکی مخالفت کر رہے ہیں  اورمسلمانوں میں خلفشار کر رہے ہیں ۔     اس سے اہل سنت والجماعت کے ائمہ اربعہ کی تقلید کرنے والے مسلمان جو دنیا کےتمام  مسلمانوں میں  لگ بھگ 96 فیصد ہیں    (شیعہ حضرات کو چھوڑ کر ) پریشان ہیں ۔

ائمہ اربعہ کے تقلید کی مخالفت کرنے والے عام مسلمانوں کے دل میں شکوک و شبہات پیدا کر رہے ہیں اور ان سے ایک حکمت عملی کے طور پر ایسے سوالات پوچھتے ہیں جس سے ایک کم پڑھا لکھا مسلمان  پریشان ہو جاتا ہے     

جیسےآپ حضرت محمدصلی اللہ علیہ وسلم کے دین پر چلتے ہیں یا امام ابو حنیفہؒ(یا امام شافعی ؒ ،/امام مالک ؒ /امام احمؒد /) کے دین پر

فوراجواب ملتا ہے:  یقیناً حضرت محمد ؐ کے دین پر۔

اس پر ایک دوسرا سوال پوچھا جاتا ہے : پھر  آپ اپنے کو حنفی کیوں کہتے  ہیں؟

ایک عام مسلمان جو علم نہیں رکھتا اس سوال سے پریشان ہو جاتا ہے ۔اسکا فائدہ اٹھا کر اس کے دماغ میں شکوک و شبہات پیدا کیئے جاتے ہیں ۔

اوپر دیئے گئے سوالوں کا استعمال کرکے ایک سوچی سمجھی حکمتِ عملی کے تحت یہ غلط تصور عوام میں پھیلانے کی کوشش کی جاتی ہے  کہ اگر آپ  حنفی ہیں تو آپ امام ابو حنیفہ کے دین پر عمل کر رہے ہیں  ،نہ کہ حضرت محمدصلی اللہ علیہ وسلم کے دین پر۔

تقلید کی مخالفت والے بعض مششد د لوگ تو تقلید کو حرام تک قرار دے رہے ہیں اور بعض تو کفر اور شرک تک بتا رہے ہیں اور آج کے انٹر نیٹ کے زمانے میں پورے زور شور سے اس کا پرو پیگنڈۃ کر ہے ہیں ۔اللہ  ان نادان مسلمانوں کو  عقل سلیم عطا کرے  اور سلف الصالحین  کے طریقے پر چلنے کی توفیق عطا کرے   ۔

اللہ کی ذات  سے امید ہے کہ امام الحرمین اور مسلمانوں کے اصل مرکز سے جاری ہوا یہ فتوٰ ی نادان مسلمانوں کےپروپیگنڈہ کا موثر جواب ہوگا اور عام مسلمانوں کو شکوک و شبہات سے نکال کر اللہ اور اسکے رسو ل اللہ ﷺکی اطاعت پر جمائے گا ۔امید ہے کہ مسلمانان عالم     اپنا وقت اور صلاحیت فتنہ انگیزی اور خلفشار سے بچا کر دین کی دعوت انسانیت کی فکر اس کی بھلائی اور دین کے دوسرے مثبت کاموں میں صرف کریں گے۔

اللہ تعالیٰ سے توفیق کا سوال ہے 

3 divorces Talaq one time are valid Hanafi Vs Ahle Hadith / Ghair Muqallid / Salafi

           3 divorces(talaqs) given at one time are Valid
Starting in the name of Allah
And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)

Obection:
some Hadiths state
Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of Umar (Allah be pleased with him) (was treated) as one. But Umar b. Khattab (Allah be pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them, and he imposed it upon them. (Muslim Book #009, Hadith #3491)

Abu Sahba' said to Ibn 'Abbas (Allah be pleased with them): Do you know that three (divorces) were treated as one during the lifetime of Allah's Apostle (may peace be upon him), and that of Abu Bakr, and during three (years) of the caliphate of Umar (Allah be pleased with him)? Ibn Abbas (Allah be pleased with them) said: Yes. (Muslim Book #009, Hadith #3492)
,
A Question arises are three divorces one or 3 then,
Reply
The First hadith showed was that narrated by Ibn Abbas (ra), the summary of it is that During the times of Prophet (Peace be upon him), also Abu Bakr and initial period of Umar (ra)’s Caliphate 3 Divorces were considered as 1,however Umar (ra) “REVIVED” the sunnah of three divorces to be considered as three.

I have used the word revived because that frees Umar ibnul Khattab (rah) of false accusations which mostly some attribute to him i.e. Umar (ra) was the first Bidati (Naudhobillah) in this regard whereas three divorces were always considered as one, the reason for using the word revived is that Umar (ra) followed the Sunnah not his own opinion and the actual opinion was always 3=3 rather than 3=1 and these specific ahadith which aliyaar used are “SHADH (ODD)” in light of overwhelming ahadith which prove contrary to it (i.e. 3 were considered as 3 by Prophet himself)

My proofs will include these 3 points#
a) The ahadith which are shown are “Shadh (odd)” and It will be proven from leading Sunni commentators (like Imam Ibn Hajr al Asqalani and Imam Nawawi), even shi’ites in principle accept that citing mere hadith without knowing complete details of it is actually spreading misguidance

b)Plus It is proven from the same Ibn Abbas (ra) who that 3 divorces in a go were counted as 3, we need to know that when same sahabi narrates two opposite sayings on any matter then the ahadith which correspond to vast majority of texts is to be accepted without any hesitation

c)Proof from Quran and overwhelming other ahadith plus more Mantiq (i.e. logic) which absolutely nullify this Batil viewpoint i.e. 3 are to be counted as 1

Proof (a) The ahadith shown as arguments are Shadh and It is mistake of Tawaus who is present in all chains!
proof 1
From Ibn e Hajar Asqalani's Fath ul Bari:
Imam Ibn Hajr al Asqalani (Rahimuhullah soundly establishes with overwhelming proofs that 3 divorces in a go will be counted as three

Imam Ibn Hajr al Asqalani (rah) while giving many answers also proves the hadith to be Shadh in following words:
The second answer is that the claim of Tawus is amongst his oddities, because It has also come in Baihaqi with many narrations of “IBN ABBAS” that he considered 3 divorces as irrecoverable, It is narrated through Ibn Mundhir (rah) that Ibn Abbas (ra) cannot follow his own opinion when he learnt from Prophet (Peace be upon him) contrary to it (i.e. 3 are 3)
,[Fath ul Bari Sharh Sahih ul Bukhari, Volume No. 9, Page No. 363]

Proof 2
Magnificent explanation in Sharh Sahih Bukhari!
The explanation on this matter is same as that is on the issue of Muta (temporary marriage) , the meaning of this is (known from) saying of Jabir (ra) which is: “This used to be done in the times of Allah’s Messenger (Peace be upon him) and in the times of Abu Bakr (ra) and also in the beginning of Umar (ra)’s caliphate, then he (Jabir ra) said: Umar (ra) forbade it for us and we stopped doing it, hence the “SOUND” position on both will be that Mutah is haram and so would (Three divorces in a go) will be (decisively) counted as “THREE (الثلاث)” because the Consensus (Ijma) was made on it during the times of Umar (ra) and It is not recorded that anyone in the time of Umar (ra) had opposed him in both the cases. The consensus proves that (other) texts will be abrogated even if it was not obvious to people before him (i.e. Umar ra) and finally it became apparent to all in times of Umar (ra).”Therefore anyone who goes against this position is rejecting the Ijma. The Vast majority (Jamhoor) agree that whosoever differs with consensus after agreement has been made on it then he (and his opinions) are not given any importance/significance and Allah Knows the best..                                       [Fath ul Bari, Volume No. 9, Page No. 365]

Now let us turn towards Imam Nawawi (rah), he writes:
Whosoever gives three divorces (in a go) then Imam Shafi, Malik, Abu Hanifa, Ahmed and Vast majority of Ulama from Islaaf and later to come have said that all three will take place, Tawus (same narrator of Ibn Abbas hadith) said: Some literalists said that only 1 would be applied                              [Sharh Sahih Muslim by Imam Nawawi, Volume No. 1, Page No. 478]

Proof (b) It is proven from same Ibn Abbas(ra)that 3 divorces will be counted as 3

Proof 1#Imam Baihaqi scrutinizes the Shadh hadith of Tawus
Imam Baihaqi (rah) has narrated overwhelming ahadith from Ibn Abbas (ra) in this regard, I will present the whole explanation of Imam Baihaqi along with the ahadith which he showed
He writes:
The narration of Muslim (i.e. of Ibn Abbas) comes from Ishaaf bin Ibrahim (and from Tawus), It is one of those ahadith in which Imam Bukhari and Muslim have differed “IT IS NARRATED BY MUSLIM BUT REJECTED BY BUKHARI” and in my opinion Imam Bukhari rejected it because this narration contradicts the many other narrations of Ibn Abbas (i.e. they prove opposite to this one)

Akrama (ra) narrates from Ibn Abbas (ra) who said: A (man) used to turn (to his wife) after three divorces, however it is abrogated by the ayah which states: A divorce is only permissible twice… (2:229)

Saeed bin Jabeer (ra) narrates from Ibn Abbas (ra): Anyone who gives his wife three divorces then she becomes unlawful for him.

Mujahid narrates that a man asked Ibn Abbas (ra): I have given my wife 100 divorces, in reply (Ibn Abbas) said: Take Three (i.e. they are applied) whereas leave the remaining ninty seven.

It is also narrated by Mujahid that one man gave 100 divorces to his wife , Ibn Abbas said: You have disobeyed your Lord and your wife has gone out of wedlock as you did not fear Allah and Allah has not kept any leaveway for you in this..
(Then many ahadith are narrated from Ata, Umaro bin Dinaar, Malik bin Harith, which proves that the hadith of Tawaus is his mistake and becomes Shadh)
Reference: Sunnan al Baihaqi al Kubra, Volume No. 7, Page No. 337.

Proof (c) More irrefutable proofs
Narated By Rukanah ibn Abdu Yazid : (Rukanah) divorced his wife absolutely; so he came to the Apostle of Allah (saww). He asked (him): What did you intend? He said: A single utterance of divorce. He said: Do you swear by Allah? He replied: I swear by Allah. He said: It stands as you intended.
‏Abu Dawood said, "This narration is more accurate than the narration of Ibn Jarih". [Abu Dawud, Volume 002, Book 006, Hadith Number 1887]
,
Narated By Abdullah Ibn Ali Ibn Yazid Ibn Rukanah who said: "My grandfather, Rukanah, gave Talaaq BATTAH (emphasized Talaaq) to his wife. Then, he went into the holy court of the beloved Rasool (saww). The Holy Prophet (saww) asked him in that regard. Rukanah replied, 'I made intention of one Talaaq'. The Holy Prophet (saww) asked him, 'Do you swear by the Name of Allah that you made intention of one Talaaq?' Rukanah said, 'I swear by the Name of my Lord that I made intention of one Talaaq only'. The Holy Prophet (saww) then returned his wife to him".
                                          [Ibn Majah, Volume 002, Hadith Number 2051]

more irrefutable proofs from Sahih hadiths
Fatma Bint Qais says, "My husband gave me three Talaaqs at once before he left for Yemen". The Holy Prophet (saww) legalised these as three Talaaqs.
,                                             [Ibn Maja, Volume 002, Hadith Number 2014]
In the hadith the Prophet (saww) is himself accepting three Talaaqs at once,

Narrated 'Aisha:,
A man divorced his wife thrice (by expressing his decision to divorce her thrice), then she married another man who also divorced her. The Prophet was asked if she could legally marry the first husband (or not). The Prophet replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done."                              Volume 7, Book 63, Number 187: (Sahih Bukhari)

This hadith also decisively proves from the Prophet (Peace be upon him) that 3 divorces will be considered as three as clear wording of the hadith proves!

Imam Badr ud din Ayni (rah) the magnificent author of Umdat al Qari says:
This Chapter is regarding "Permission to pronounce Divorce thrice in one sitting" In this regard the Hadith of Abu Dhar (ra) is also narrated in proof of three divorces in a go and this is also why Imam Bukhari has made this chapter               [Umdat ul Qari Sharh Sahih ul Bukhari, Volume No. 20, Page No. 232]

Imam Nasai’I narrates Hadith in Sunnan Nisai,
Mahmood bin Lubayd (ra) narrates that the Prophet (Peace be upon him) was informed that a man divorced his wife with three pronoucments all-together, at this (The Prophet) became very angry, he stood up and said: Is the book of Allah being mocked at in my presence? Until one person stood and said O Allah’s Apostle should I not kill him?                                                       [Sunnan Nasai’i, Volume No. 2, Page No. 181]
If three divorces in a go had not applied on that woman then why did Prophet (Peace be upon him) get so much angry?

conclusion
We as Ahlus Sunnah also agree that three divorces should not be pronounced all-together as Quran says it, the proper way is to pronounce one first then things should be allowed to get better
but if three divorces are pronunced then they are 3 not one , its simple maths and proved from Sahih hadiths , end of story,

Ghair Muqallids Hanafi Dialogue Munazra on Qirat Khalfal Imam

An interesting dialogue with a Ghair Muqallid

Mufti Mahmud Hasan Gangohi sahab (Rahmatllahi Alaih) debating another Ghair-Muqallid

Hadhrat Mufti Mahmood Gangohi (Rahmatullahi Alaih) was conducting a Bukhari Shareef lesson in Kanpur when a person entered and posed a question which was totally unrelated to the lesson. Nevertheless the following discussion ensued between Hadhrat Mufti Saheb and the Ghair Muqallid:

Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?

Hadhrat Mufti Saheb: I will answer once you inform me which mazhab you subscribe to.

Ghair Muqallid: I am an Ahle-Hadith.

Hadhrat Mufti Saheb: Now you may present your question.

Ghair Muqallid: What is your personal opinion regarding the mas’ala of Qiraat Khalfal Imaam (the muqtadee reciting behind the Imaam in Salaah)?

Hadhrat Mufti Saheb: Your question is quite disturbing.

Ghair Muqallid: It is strange that a mere question could disturb someone.

Hadhrat Mufti Saheb: Certainly! It is for this reason the Qur’an has forbade us from posing certain questions. Does the Qur’an not command us:


“O You who believe! Do not pose such questions which, if explained to you, will cause you pain.”

Ghair Muqallid: And may I ask in which way did my question disturb you?

Hadhrat Mufti Saheb: I am disturbed on account of the fact that you are enquiring about my personal opinion in this issue. Are you going to go by whatever I say? You ought to be asking what the Hadith has to say regarding this mas’ala.”

Ghair Muqallid: Yes! That is exactly what I meant.

Hadhrat Mufti Saheb: Al-Hamdulillah! Your inner condition reveals that you consider whatever I am going to tell you to be in accordance to that which appears in the Hadith (for this reason you have inquired from me regarding my personal opinion). Now that you have understood this, listen attentively! It is not compulsory for the muqtadi to recite behind the Imaam in Salaah.

Ghair Muqallid: Will you present to me your proof for saying it is not compulsory for the muqtadi to recite behind the Imaam?

Hadhrat Mufti Saheb: Once again you have disturbed me through your question.

Ghair Muqalllid: How is that?

Hadhrat Mufti Saheb: You claim to be an Ahle-Hadith (a follower of the Hadith) whereas in this situation you have abandoned the teachings of the Hadith. The Hadith instructs the claimant to furnish proof not the defendant. Since you are claiming that it is compulsory for the muqtadi to recite behind the Imaam in Salaah, it is your duty to furnish the proof:

البينة على المدعي

Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.

Hafiz Ibnus Salaah in his “Muqaddamah” has categorically stated that this Hadith is a mashhoor Hadith.

I am not the one who claims that it is compulsory for the muqtadee to recite behind the Imaam. Instead, it is you. Despite that, you still demand proof from me and act contrary to this Hadith:

البينة على المدعي

Nabi (Sallallahu Alayhi Wasallam) said: It is the duty of the claimant to produce proof in substantiation of his claim.

Certainly this is not what is expected from a person who claims to be Ahle-e-Hadith (a follower of the Hadith).

Nevertheless, I will still explain to you (why reciting behind the Imaam is not compulsory). To prove compulsion, one needs an absolutely authentic proof known in Shari’ah as (نص قطعى).

In our case, the proof i.e. the Hadith which establishes reciting behind the Imaam is not an absolutely authentic proof (nass-e-Qati).

Ghair Muqalllid: Here’s my proof …

لا صلاة لمن لم يقرا بفاتحة الكتاب

There is no Salaah for he who did not read Surah Faatiha.

Hadhrat Mufti Saheb: Inform me, in which juz of the Qur’an does this appear? In which Surah does this verse appear? Certainly this is no verse of the Qur’an. Instead this is a Hadith which falls under the category of khabrul waahid. Don’t you even know the meaning of an absolutely authentic proof? (دليل قطعي)

Nevertheless since you have presented this Hadith, can you please explain how you have concluded from this Hadith that it is compulsory to recite behind he Imaam?

For a long time I have been waiting to ask the Ahle-Hadith how do they conclude from this Hadith that it is compulsory for the muqtadi to recite Surah Faatihah. Consider the narration of Hadhrat Ubadah bin Saaamit (Radiyallahu Anhu):

“Once, after the completion of the Salaah, Rasulullah (Sallallahu Alayhi Wasallam) enquired from the Sahaba (Radiyallahu Anhum) as to who among them were reciting during the Salaah. Rasullullah (Sallallahu Alayhi Wasallam) said:

لعلكم تقرؤون خلف إمامكم

It seems that you are reciting behind your Imaam

From this Hadith we understand that reciting behind the Imaam was not a command of Rasulullah (Sallallahu Alayhi Wasallam). Similarly, we come to know that reciting behind the Imaam was not a common practice during the era of Rasullullah (Sallallahu Alayhi Wasallam).

Had this been the common practice of Sahabah or the command of Rasulullah (Sallallahu Alayhi Wasallam), Nabi (Sallallahu Alayhi Wasallam) would have not enquired from them whether they were reciting behind the Imaam. Furthermore, had this been the instruction of Rasulullah (Sallallahu Alayhi Wasallam), the companions of Rasulullah (Sallallahu Alayhi Wasallam) would have replied:

“Oh our master (Sallallahu Alayhi Wasallam), as per your instruction we are reciting behind the Imaam.”

It is for this very reason, we do not find that the prophet (Sallallahu Alayhi Wasallam) ever questioned the Sahabah whether they recited ‘subhana rabbiyal azeem’ in ruku, ‘subhana rabbiyal a’ala’ in sajda or attihiyaat?

Why didn’t Nabi (Sallallahu Alayhi Wasallam) ask regarding these aspects? This is due to the fact that this was the general practice of the Sahabah (Radiyallahu Anhum) which everyone was carrying out as per the instruction of Nabi (Sallallahu Alayhi Wasallam).

However, in the case of reading behind the Imaam, the question was posed: “Who from amongst you were reciting behind me in Salaah?”

Some of the Sahabah (Radiyallahu Anhum) then timorously answered: “We were reciting behind you O Nabi (Sallallahu Alayhi Wasallam)! Nabi (Sallallahu Alayhi Wasallam) then said:

“Do not recite anything (behind your Imaam) with the exception of Surah Faatiha, for there is no Salaah for the one who does not recite Surah Faatiha … (Bazlul Majhood)

Ghair Muqalllid: “… You see! This is exactly what I mentioned to you!”

Hadhrat Mufti Saheb: “Certainly! But, allow me to explain to you the correct meaning of this Hadith. On one hand Rasulullah (Sallallahu Alayhi Wasallam) prohibits reciting behind the Imaam through the following words: لا تقرءوا (do not recite behind the Imaam!) and on the other hand Rasulullah (Sallallahu Alayhi Wasallam) makes an exclusion by saying إلا (except for…). (So we have a prohibition together with an exclusion.) Thus the prohibition denotes impermissibility whilst the exclusion denotes permissibility. Definitely we understand that Rasulullah (Sallallahu Alayhi Wasallam),will not prevent you from doing a certain thing and at the same time allow you to do that very same thing. So could you explain to me which thing is Rasulullah (Sallallahu Alayhi Wasallam) preventing us from and which thing is Rasulullah (Sallallahu Alayhi Wasallam) allowing us to do. If we are being allowed to recite Surah Faatiha (behind the Imaam), then what are we being prohibited from?

Ghair Muqalllid: “Everything besides Surah Faatihah will be left under the prohibition. In actual fact, what I mean is that the Hadith is stopping us from reciting anything (i.e. Surah) after Surah Faatiha like reading some other verse or like joining another Surah to Surah Faatiha.

Hadhrat Mufti Saheb: “Very well. Let us make i’itibaar of this Hadith. Are you familiar with the terminology of the Muhaditheen when they mention i’itibaar?

Ghair Muqalllid: “Certainly I am familiar with this terminology. I’itibaar means to accept and acknowledge something.”

Hadhrat Mufti Saheb: NO! This is not what i’itibaar means. According to the Muhadditheen, i’itibaar means to carry out a comprehensive study in order to gather the various chains of a certain Hadith which are recorded in the books of Hadith. The purpose for carrying out this study is so that one may be able to keep before him the various texts of the same Hadith and pass a correct judgement. Now, making i’itibaar of this Hadith, we find different wordings appearing in different Ahaadith. The following text appears in one Hadith:

لا صلاة لمن لم يقرأ بفاتحة الكتاب فصاعدا

There is no Salaah for the one who does not recite Surah Faatiha and something else (over and above Surah Faatiha).

In another text it appears:

فما زاد

There is no Salaah for the one who does not recite Surah Faatiha and something additional

In yet another text it appears:

وما تيسَّر

There is no Salaah for the one who does not recite Surah Faatiha and whatever else you find easy to recite.

Another text reads:

وسورة معها

There is no Salaah for the one who does not recite Surah Faatiha coupled with another Surah.

Yet another text reads:

وآيتين معها

There is no Salaah for the one who does not recite Surah Faatiha and two more verses.


Keeping all these texts before us, we understand that it is permissible for one to recite more than Surah Faatiha. Now, you explain to me if this is the case, then what exactly are we not supposed to recite behind the Imaam?

If you have any reservations regarding the authenticity of these texts, I will show it to you from the original works.

Hadhrat Mufti Saheb continued: “Let us leave these questions to be answered by the learned scholars. I wish to ask you another mas’ala. Tell me, if you entered the Masjid whilst the Imaam is in ruku’, what will you do? Will you join him in ruku’ or not?

If you don’t join him then you (being an Ahle-Hadith) will be abandoning the Hadith which says: ‘Join the Imaam in whichever posture you find him in’ (Musannaf Abdur Razzaaq 2/281)

And if you do join him in ruku’, then what about your Surah Faatiha?

You could recite it in ruku’, but then you will be contradicting the Hadith which prohibits reciting Qur’an in ruku’ (Nasai).

You could do as some of the Ahle-Hadith do i.e. despite them joining the Imaam in ruku’, they repeat the rakaat after the Imaam makes salaam. If you do accordingly, you will be abandoning the Hadith wherein Rasulullah (Sallallahu Alayhi Wasallam) said: “Who joins the Imaam in ruku’ has got the rakaat. (Bazlul Majhood)

Now tell me, how can one call himself an Ahle-Hadith when he has ignored all these Ahaadith of Rasullullah (Sallallahu Alayhi Wasallam)? In fact (from the Ahaadith mentioned) he has not practised on a single Hadith.

Ghair Muqalllid: How do I come out of this problem? I am cornered from all sides.

Hadhrat Mufti Saheb: “What a simpleton you are! After I have cornered you from all sides, you are asking me for a way out.”

Ghair Muqalllid: “If you had found the Imaam in ruku’, what would you do?”

Hadhrat Mufti Saheb: “Why are you now referring to me? Has your stock of Ahaadith depleated? And if I do tell you, will you go by what I say?”

Ghair Muqalllid: (Silent)

Hadhrat Mufti Saheb: “If I do tell you, will you promise to adopt taqleed as we do?”

Ghair Muqalllid: “Please don’t entangle me with your arguments.”

Hadhrat Mufti Saheb: “You have become so entangled, as if there is no way out of it. As for me, I would simply refer the matter to Hadhrat Imaam Abu Hanifa. I would go up to him and say: “Hadhrat! I am cornered from all sides, please show me a way out.”

Imaam Abu Hanifa would say: “Son! The Hadith is explicit: “In whichever posture you find the Imaam, join him.” Son! Follow the Hadith and go directly into ruku’, for it is impermissible to contradict the Hadith.”

Furthermore, understand O my son! The Hadith has prohibited us from reciting Qur’an during ruku’. Hence do not recite Surah Faatiha in the state of ruku’, for indeed it is a grave offence to contradict the Hadith.

And my dear son! The Hadith says: Who joins the Imaam in ruku’, has got the rakaat. So regard that rakaat as counted and do not repeat it. Otherwise you will be committing a serious crime by ignoring the Hadith.

I will then enquire: “O Imam Saheb! What about the Hadith:

لا صلاة لمن لم يقرأ بفاتحة الكتاب

There is no Salaah for he who does not recite Surah Faatiha.

Imam Abu Hanifa would reply:

“Son! This Hadith refers to the one who is not behind an Imaam, e.g. someone who is performing Salaah alone or this Hadith refers to the Imaam himself.

If the Imaam or the one performing Salaah alone does not recite Surah Faatiha, the Salaah will not be complete.

As for the one following the Imaam, then there are other Ahaadith relating to him. For example the narration which says:

إذا قرأ فأنصتوا

When the Imaam recites then remain silent. (Muslim)

من كان له إمام فقراءة الإمام له قراءة

Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)

الإمام ضامن

The Imaam is made responsible for the entire congregation. (Tirmizi)

After all, there must be something which the Imaam has taken responsibility of.

Ghair Muqalllid: The narrator of that Hadith is a kazzaab (liar).

Hadhrat Mufti Saheb:

إذا قرأ فأنصتوا

When the Imaam recites then remain silent. (Muslim)

This Hadith is a Hadith narrated by Imaam Muslim in Muslim Shareef. How dare you find fault with the narrator?

Anyway, who is this narrator? Let me make a note of him. Who knows, he might appear in one of your proofs and I will use it against you.

Ghair Muqalllid: There’s nothing wrong with this Hadith. I was referring to the other Hadith which says:

من كان له إمام فقراءة الإمام له قراءة

Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah … See Bazlul Majhood)

In this narration there is a kazzaab (liar).

Hadhrat Mufti Saheb: “And who is this kazzaab narrator?”

Ghair Muqalllid: “Jaabir Ju’fi”

Hadhrat Mufti Saheb: “And which Muhaddith ruled Jaabir Jufi as a kazzaab?”

Ghair Muqalllid: “Abu Hanifa”

Hadhrat Mufti Saheb: Subhanallah! You mean you are actually relying upon what our Imaam Abu Hanifa said regarding a narrator of Hadith! This is fantastic. For years people have been saying Abu Hanifa does not know Hadith. Today, it pleases me to hear from your mouth that Imaam Abu Hanifa was well acquainted with Hadith.

In fact, from your statement we also learn that Imaam Abu Hanifa must have written a book on Hadith in which he discussed at length the narrators of Hadith. Would you be kind enough to quote the book wherein Imaam Abu Hanifa had recorded this?

Ghair Muqalllid: (Silent)

(The Azaan of Asr was then called out and the Ghair Muqallid got up and started leaving.)

Hadhrat Mufti Saheb: “Join us Hanafees for one Salaah at least. You may by all means recite behind the Imaam if you wish.”

Ghair Muqalllid: “I’m in a hurry. I have some important work.” .............



[Source: Ihyaaud Deen] 

Placing Hand during Standing below navel Discussion on Hadith (Qiyam ki Halat)

                   Placing hands below the navel

There are some people (who do not follow any madhab)claim that placing the hands below the navel whilst performing the prescribed prayers is either of a weaker opinion than that of placing the hands upon the chest or has no evidence at all. This chapter will address this issue in the light of the Sunna and prove that this false claim has absolutely no foundation.

According to Imam Abu Hanifa, it is part of the Sunna for a man performing the ritual prayer, salat, to place his hands beneath the navel. Many Companions of the Prophet (may Allah bless him and grant him peace) and their students (Tabi'un) performed their salat in this manner.

Imam at-Tirmidhi:                                                                                      writes that it is Sunna to place one hand over the other but there are different opinions amongst the Companions and their students regarding the actual positioning of the hands.                      [at-Tirmidhi, Watal-yamin 'ala ash-Shimal]

Qadi Shawkani states:                                                                                                         that there existed different opinions amongst the scholars regarding the positioning of the hands during salat. The following consider it correct to place the hands beneath the navel: Imam Abu Hanifa, Sufyan ath-Thawri, Ishaq ibn Rahwia and Abu Ishaq                                         [Nayl al-Awtar, Watal-yamin 'ala ash-Shimal]

The aforementioned scholars were outstanding in the field of Hadith sciences and clearly knew the differences between authentic, acceptable, weak and fabricated narrations.                                                                                                        

Evidence About The Validity of Placing the Hands Below The Navel During The Prayer:                                                                                  Hadrat Wail ibn Hajar رضی اللہ تعالٰی عنہ states:                                                              I saw the Holy Prophetصلی اللہ علیہ وسلم place his right hand over his left, below his navel, namaaz.                                                                                                Ibn Abi Shaiba رضی اللہ تعالٰی عنہ has narrated this Hadith with a Sahih chain (sanad). All of its narrators are credible.

Imam Ahmed ibn Hanbal writes:" 'Ali said that it is a Sunna to place one hand over the other and beneath the navel"                                                            [Musnad Ahmed ibn Hanbal; also Daraqutni & Abu Dawud, Watal-yamin 'ala ash-Shimal]

Imam Ibn Abi Shayba writes:                                                                                "Alqama reported from his father that the Prophet (may Allah bless him and grant him peace) would place his right hand over his left and beneath the navel. Imam Ibrahim says that 'Ali said it is a Sunnato place your hands beneath the navel during the salat"                                                                                                  [Musannaf Ibn Abi Shayba, ash-Shimal'ala al-Yamin]

Ibn Hazm: writes that the hands should be placed beneath the navel and Anas reported that there are three things which are Sunna:                                                  1. Not to delay the breaking of the fast [during Ramadan]                                      2. To end the fast aftet the very last minute                                                             3. To place the hands beneath the navel during the prayer                                            [Ibn Hazm, Muhalla, Watal-Yamin]

The aforementioned narrations prove that it is an established Sunna to place the hands beneath the navel. These ahadith are neither weak nor fabricated as Ibn Hazm would have declared them as being such because he was in strong opposition to the Hanafi School of thought.

              Ahadeeth of placing hands upon the chest ???
Following is an analysis of the ahadeeth often quoted for placing the hands upon the chest.                                                                                                       Quote#1                                                                                    Sayyiduna Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest.                                                                      (Ibn Khuzaimah, 479)

 'It's isnad is questionable and the additional wording 'on his chest' is inauthentic and not established.'

This hadeeth has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr (ra) -However it is only Muammal who reports these additional words from Sufyan al Thawri. Sufyan's other student, Abdullah bin al Waleed who also narrates this hadeeth from him does not include these words in his narration as recorded in Imam Ahmad's Musnad.                                                                                    (Ahmad 18392)

The other narrators who report the hadeeth together with Sufyan al Thawri from Aasim bin Kulaib have also not included these words in their narrations. Observe the following list of narrators who have al reported the same hadeeth from Aasim bin Kulaib but none of then have included the additional words reported by Muammal bin Ismaeel
• Sh'ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad's Musnad.                                                           (Ahmad 18398, 18371 & 18397)
• Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi                                                                                                         .    (Ahmad 18391, Darimi 1357,Abu Dawood 726, Nasai 889 and Baihaqi 2325)
• Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai                                                   .            (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265)
• Abdullah bin Idrees as in Ibn Majah   (Ibn Majah 810)
•Salam bin Saleem as in Abu Dawood Tayalisi's Musnad(Abu Dawood Tayalisi,1020)
There are many other chains for this hadeeth, however, none contain this extra wording. Thus, it is clear that this is Muammal bin Ismaeel's own erroneous addition to the hadeeth.

Ibn al Qayyim al Jawziyyah also says in I'laam al Muwaqqieen, 'No one has said upon the chest apart from Muammal bin Ismaeel.’                                .                  .                                                                          (I'ilaam al Muwaqqieen 2/361)

Therefore, as Imam Nimawi has concluded in his al Ta'leeq al Hasan, this hadeeth with the additional wording of' upon his chest' is extremely weak.

It is an accepted principle of hadeeth that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable 'arrators in his wording of a hadeeth then his narration will be declared shaadh and will not be accepted. If this is the case with authentic narrators, then an irregular addition of the words 'upon the chest' cannot be accepted from a narrator who, although declared acceptable by some, errs excessively and is weak of memory like Muammal bin Ismaeel.

Study the following observations of the scholars of Jarh and T'adeel about Muammal bin Ismaeel:
Abu Hatim says, 'He is sadooq, firm in sunnah, but one of many mistakes

Imam Bukhari says, 'Muammal is munkar al hadeeth (People who view Imam Bukhari as the ultimate authority in matters of Hadeeth should note his following statement: 'It is not permissible to narrate from anyone whom I have labelled munkar al hadeeth                                                     [Mizan al I'itidal. 1/119]

Dhahabi says in al Kashif, 'He is sadooq, firm in sunnah, but one of many mistakes. It was also said that he buried his books and narrated by heart and thus erred. '
Ibn Sa'd says, 'He is thiqah, though one of many mistakes.'
Yakub bin Sufyan says, 'Muammal Abu Abdul Rahman is a great sunni shaikh. I heard Sulaiman bin Harb praise him. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. This is worse for had he narrated these munkar ahadeeth from weak authorities we would have excused him.'

Saji says, 'He errs excessively. He is sadooq, but one of many mistakes. He has errors that would take too long to be mentioned.'

Muhammad bin Nasr al Marwazi says, '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                       (See Tahdheeb al Tahdheeb)

Hafidh Ibn Hajar has made it clear in his Fath al Bari that there is dh 'af (weakness) in Muammal bin Ismaeel's narrations from Sufyan (Fath al Bari, 9/297). The above hadeeth has this very chain of narration.

We must also bear in mind that Sayyiduna Wail Ibn Hujr(ra), the very companion who narrates this hadeeth, was a resident of Kufa, and the practice of the people of Kufa was to fasten their hands below the navel. There is nothing to suggest that he contravened this practice. Sufyan al Thawri, from whom Muammal narrates this hadeeth, is himself of the view that the hands should be placed below the navel (Ibn Qudamah in al Mughni 2/23, and others as quoted by the author of Bughyah al Almaee 1/316)

Furthermore, there is another hadeeth narrated by Sayyiduna Wail (ra) himself (quoted above) which says that he saw the Prophet (sallallahu alaihi wa sallam) fasten his hands below the navel.

Quote#2                                                                                    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.( Ahmad 21460)

The above hadeeth contains the words 'upon his chest'. This extra wording is not firmly established or confirmed, because of all the narrators who report this hadeeth from Simak, only one reports this extra wording.

Observe the following narrations of the same hadeeth without the extra wording of 'upon his chest'.
• Abu al Ahwas reports from Simak bin Harb from Qabeesah bin Hulb from his father that the Prophet (sallallahu alaihi wa sallam) would lead us in prayer and would clasp his left hand with his right..                                                                   ( Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan hadeeth)

• Shareek reports from Simak from Qabeesah bin Hulb from his father who says (towards the end of a longer hadeeth), 'I saw him place one of his hands on the other and I also saw him turn once towards his right and once towards his left.'(Ahmad 21464).
•Wakee reports from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.' .        .                     (Ahmad2146I & 21475. Daruqutni 1087. al T'aleeq al Hasan 1/145)
• Daruqutni narrates from Abdul Rahman bin Mahdi and Wakee', from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer.' (Daruqutni 1087)
The above narrations all clearly show that the wording 'upon his chest' is an unreliable addition on the part of one of the reporters and therefore this particular narration is shaadh.

Imam Nimawi adds 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. The correct words would appear to be "Yadhau hadhihi ala hadhihi", i.e., "he would place this hand upon this hand", and not "hadhihi ala sadrihi", i.e., "this hand upon his chest". 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". This would also tally with all the other narrations of this hadeeth that do not contain the wording "upon the chest", and would also explain why the following authors have not included this narration in their comprehensive books: Haithami in his Majm'a al Zawaid, Suyuti in his Jam' al Jawami, and Ali al Muttaqi in his Kanz alUmmal. And Allah knows best.'
The author of Awn al M'abud also admits that Yahya's commentary does not fit the wording of the hadeeth.

Quote#3                                                                                Taawoos narrates that The Messenger of Allah [salallahu alayhi wa sallam] used to place his right hand over his left, and then clasp them firmly on his chest during prayer.                                                         [Abu Dawood 759]

 Imam Nimawi has declared this hadeeth to be weak. (al T’aleeq al Hasan 1/145)
This hadith is mursal and its isnad contains Sulaiman bin Musa who has been classified as weak by some scholars. Bukhari claims that he has munkar narrations. Nasai says that he is not strong in Hadeeth. Hafidh says in al Taqreeb, “He is a sadooq and faqeeh. There is some (leen) “weakness” in his hadeeth.” Furthermore, Abu Dawood has recorded the same narration in his Maraseel but with a different wording. Instead of “he clasped them firmly on his chest” that narration reads “he entwined the fingers of his hands on his chest. [Maraseel Abi Dawood, p85]

This hadeeth is also mursal and although mursal narrations are not readily accepted by others, the Hanafi Ulama consider them acceptable as evidence. Therefore, as some have pointed out, this narration is binding on us. However, we say that the saheeh hadith of Sayyiduna Wail bin Hujr [radiyallahu anhu] narrated by Ibn Abi Shaibah takes precedence and the ahadeeth of Sayyidina Ali (ra) and Siyyiduna Abu Hurairah (ra) are more acceptable to us because they explicitly mention the sunnah being below the navel. Tawoos’s words “he would” cannot match the words of the companions “it is sunnah”. Also as mentioned earlier the very wording of Tawoos’s hadeeth is in dispute. Moreover, Tawoos’s mursal narration is opposed to the mursal narrations of Ibrahim al Nakhai and Abu Mijlaz.
Imam Nimawi writes in Aathaar al Sunan that there are other ahadeeth about placing the hands on the chest but they are all weak. Of these he mentions the following:

Quote#4                                                                                       Sayyiduna Wail ibn Hujr (ra) narrates, “I was present with the Prophet [salallahu alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He raised his hands with takbeer and then placed his right hand over his left upon his chest.”                                   [Bayhaqi 2335]

Imam Nimawi says:
“Its isnad is extremely weak. Dhahabi has said about Muhammad bin Hujr in Mizaan that he has munkar narrations. Bukhari has said that there is a question about him. [Bukhari often uses this expression to desribe the weakness of a narrator]. Ibn al Turkmani says, “The mother of Abdul Jabbar is the mother of Yahya. I do no know her name or her details (grade of reliability).” Saeed bin Abdul Jabbar is also weak. Dhahabi quotes Nasai in his Mizaan as saying that Saeed bin Abdul Jabbar is not strong. Hafidh ibn Hajar says in Taqreeb, “Saeed bin Abdul Jabbar al Hadhrami al Kufi is weak.”                    [al T’aleeq al Hasan 1/145]

Quote#5                                                                                     Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest. [Bayhaqi 2337] 

Ibn al Turkmani says that both the sanad and the text of this narration are mudhtarib.                                                               [al Jawhar al Naqiyy 2/46]

Quote:6 Abu al Jawz reports from Sayyiduna ibn Abbas (ra) that he said of the verse [So pray unto thy Lord, and sacrifice]: This means placing the right hand upon the left in prayer, on the chest.                (Bayhaqi 2339)

“The hadeeth is weak on two accounts: because it is muqati’ and also because three of its narrators, Amr, Yahya and Rawh are weak

Imam Nimawi has declared the isnad of this narration to be weak.
He says, “Rawh bin al Musayyab is matrook [abandoned]. Ibn Hibban says that Rawh Ibn al Musayyab narrates and ascribes fabricated traditions even to reliable authorities. It is not permissible to narrate from him. Ibn Adiyy says that his narrations are not preserved.”                                  [al T’aleeq al Hasan 1/146]

The sanad also contains a third narrator, Amr bin Malik al Nakri. Ibn al Turkmani writes of him in al Jawhar al Naqiyy saying,
“Ibn Adiyy has said that Amr al Nakri is munkar al Hadeeth even when narrating from reliable authorities. He plagiarised narration and Abu Ya’la al Mawsili declared him dhaeef.”                                                                [al Jawhar al Naqiyy 2/47]

The correct Tafseer of this verse:
Ibn Jareer al Tabari, quoting the tafseer of the ulama which he states is the most correct, writes:
The meaning of this verse is that “Oh Porophet of Allah! Make all your prayers sincere for the sake of your Lord, whithout any share for other false gods and deities, and also make all your sacrifices solely for the sake of your Lord without any share for other idols.”                    [Ibn Jareer al Tabari in his Tafseer 12/724]

Quote#7                                                                                         Ibn Jarir al Dhabbiyy reports from his father who said, “I saw Ali (ra) clasping his left hand with his right on the wrist, above the navel.”                         .    .                                                                                           [Abu Dawood 757]

Imam Nimawi writes in Aathar al Sunan that the additional wording “above the navel” is not authentic and established.                                                                        The same hadeeth has been narrated in al Safinah al Jaraidiyyah on the authority of Muslim bin Ibrahim, one of Bukhari’s shaykhs, in al Musannaf of Abu Bakr bin Abi Shaibah, [Ibn Abi Shaibah 3940 & 8722] and in Bukhari [in the chapters relating to actions in salah] in muallaq, abridged form. However, none of these narrations contain the extra wording “above the navel”. The only narrator to include this additional wording in the hadeeth is Abu Badr Shuja bin al Walid narrating from Abu Talut Abdus Salam bin Abi Hazim. Shuja’ has been considered reliable by some, but Abu Hatim says of him as quoted by Hafidh Ibn Hajar in his introduction [to Fath al Bari], and by Dhahabi in his Mizan that “He is weak in hadeeth; a shaykh who is not strong and therefore, his word cannot be acceptable in evidence, although he has saheeh ahadeeth from Muhammad bin Amr bin Alqamah.” Hafidh Ibn Hajar also says in his Taqreeb, “He is pious, sudooq and he has mistakes.”                             [al T’aleeq al Hasan 1/146]                                                                           Furthermore, above the navel does not mean “upon the chest”.

Ibn Qayyim al-Jawziyyah says:
'It is makrooh (disliked) to place the hands on the chest in view of the narration that the Prophet (sallallahu alaihi wa sallam) forbade At-takfeer, which is to place the hands on the chest.'                                                                                                           [Ibn Qayyim in Bada'i al Fawa'id, Volume No. 2, Page No. 69, Published by Maktaba al Mishqat]

Shams ul Haq Azeemabadi the leading authority of ghair muqallid said:
According to Imam Abu Hanifa, Sufyan al Thawri, Ishaq bin Rahwaih, Abu Ishaq, al Marwazi, the hands should be folded below the navel, according to Imam Shafi (the hadith regarding tying hands below navel) is Weak and cannot be taken as proof, In the Shafi’I school as Imam Nawawi (Rahimuhullah) said: The vast majority of scholars are of the opinion that Hands should be tied “BELOW THE CHEST” but above navel,                                There are 2 statements narrated from Imam Ahmed bin hanbal and according to another third he does not give preference to any of the two (i.e. one has choice to place them below the navel of above the navel under chest), from Imam Malik there are also 2 sayings narrated one of which is that hands should be tied “BELOW THE CHEST” and the second is that Hands should be left free                                                                    [Al- Azeem Abadi in Awn al Ma’bud, Volume No.1, Page No. 275]