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)
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.
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.
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
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)
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.
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]
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]
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]
“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)
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]
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]
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]
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]
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