Post by Admin on Aug 1, 2015 10:57:05 GMT
Hands Below the Navel
The Position of Hands in Qiyaam
Upon entering a Masjid, a person sees a multitude of different people. Some of them he sees standing in prayer with their hands clasped together on the chest. Others he sees with their hands beneath the navel. Then as he proceeds further he observes one with his hands held together just beneath the chest. Following that he catches sight of a person who seems to be merely standing there. However, when he takes a closer look, he finds that this person too is engrossed in prayer, but he has not brought his hands together. instead he has left them at his sides.
It is from situations such as these, where the questions arise, ‘Where exactly did Rasoolullah (Sallaho Alaihe Wassallam) place his hands whilst standing in prayer?’ The following discussion will seek to determine the exact Sunnah method of keeping the hands whilst in Qiyaam. However, before all else it should be borne in mind that the debate is not regarding one method being prohibited and another permissible or Fardh but, similarly to the issue of Aameen, this one is also only concerning which is the more preferable method of holding the hands together whilst in Salaah.
Now moving on to the difference of opinions, it is worth knowing that there are really two different disputes here. Firstly. lmaam Malik’s (RA) opinion that one should leave his hands hanging at the sides of his body whilst in Qiyaam and he should not hold the hands together. As opposed to this other scholars have reached a total agreement that the hands must be held together and they should not be left loose on the sides.
Stemming from this, the second group then have a conflict of views between them as to where exactly is the most preferable place for one to grasp his hands. Should they be held below the navel, beneath the chest or directly upon the chest? The problem is however, that there are very few sahih ahadith concerning this issue and most of the reports which express the different ways of keeping the hands have all been classified as being either totally weak or with some degree of defect in their authenticity. Due to the lack of authentic narration on this subject, it makes the issue slightly more difficult than the other issues of Salaah. Nonetheless, by the end of the chapter after sound analysis and reasoning the most preferable method which could also be designated as the sunnah one, will become evident.
Opinions of the Ulama in Detail
The first difference of opinion:
lmaam Malik’s (RA) more popular opinion which is related by lbnul Qasim (RA) is that the hands should be left hanging at the sides. A secondary view of his, this time via lbnul Munzir (RA) is that the hands will be joined together and placed on the body instead. lmaam Abu Hanifah (RA), Shafi’ee (RA), Ahmad (RA) and the majority of Ulama are of the opinion that the hands should be held together and not left to hang. lbn Abdil Barr (RA) states. "There is nothing reported from Rasoolullah (Sallaho Alaihe Wassallam) which is on the contrary to this (opinion). and this view is a/so the unanimous one of all the Companions and Tabi’een."
The second difference of opinion:
Following this dispute number two is regarding the exact portion of the body upon which the hands should be positioned after locking them together. lmaam Abu Hanifah (RA) and Abu lshaaq Al Marwazi (RA) from the Shafi’ees assert that to tie the hands together below the navel is Sunnah. lrnaam Shafi’ee’s (RA) view is to lock the hands together and hold them beneath the chest according to the books, Waseet and Kitabul-Umm (books on Shafi’ee fiqh). This is also Imaam Shafi’ee’s (RA) most popular opinion and the one followed by his school of thought. A second and more unusual view of his is that the hands should be situated directly on the chest. This is mentioned in the book Haawi. As for Imaam Ahmad, he holds three different opinions: One is similar to that of lmaam Abu Hanifah (RA) – lbn Habeerah has said this to be his more popular opinion. The second opinion is the same as lmaam Shafi’ee’s (RA) view and the third is, the Musalli has a choice between placing them beneath the navel or on the chest because both of these methods are derived from ahadith.
The Differences to be found in the Narrations and their reasons:
Ulama state that there are no sahih ahadith which could substantiate lmaam Malik’s opinion of leaving the hands to remain at the sides. Some have stated the reason for him holding that opinion, to be absolute fear, awe and reverence of Almighty Allah; that once a person is stood before Him, he forgets to bring his hands together and they are left to hang at the sides. Whatever the case maybe, they do have a few reports which outline some Sahaahah leaving their hands hanging loose whilst in the standing posture of Salaah. Although these reports are not mentioned here, they can be found in the book Musannaf-Ibn-Abi-Shavbah.
As opposed to this, there are a number of narrations which establish Rasoolullah (Sallaho Alaihe Wassallam) joining the hands together, although they then vary as regards to where the hands were exactly placed. One very confused narration is that of Wa’il Ibn Hujr (RA) which is found in a number of books. He reports,
“I performed Salaah with Rasoolullah (Sallaho Alaihe Wassallam), (in which) he placed his right hand on the left one. upon his chest.”
This particular report is from S’ahih-Ibn-Khuzamah. The version mentioned in Musnad-ul-Bazzar instead of the term. ‘upon his chest’ has the words. ‘near his chest’ and the one found in Musannaf-Ibn-Abi-Shavbah contains the statement. ‘beneath the navel’. The first two reports, apparently establish the Shafi’ee’s point of view and the third one is in favour of the Hanafi’s opinion. It should be remembered, however, that all three reports do contain some type of a weakness or another, therefore, they will all have to individually undergo an analysis in order to deduce the reasons for the weaknesses and their levels. Furthermore, can any of the three stand as evidence or not, will also be determined.
Analysis of the First Contradictory Version:
The report of Wa’il Ibn Hujr (RA) to be found in S’ahih-Ibn-Khuzamah which has these extra words. ‘on his chest’ is probably the weakest of them all. This is stated due to a number of reasons:
1. Muaminil lbn Ismail reports the extra statement and he is known to be a weak narrator. He is said to have made a great deal of mistakes in the later part of his life when he was forced to resort to narrating from his memory due to his books becoming buried. lmaam Dhahabi (RA) states in Al-Mizan (on the Authority of Imam Bukhari (RA)). “His hadith are disowned.” Abu Hatim (RA) informs, ‘He made a great deal of mistakes.” Abu Zur’ah (RA) states. “His narrations contain a lot of mistakes.”
(ii) This same hadiih. although mentioned in many other books of ahadith, through various chains of narrations does not contain these extra words (on the chest) in any other one of the transmissions. This indicates that the narrations which contain that statement are only narrated through Muammil Ibn Ismail, who has been proven to be dha ‘eef.
Adding to this. Allamah Nimwi presents the same narration in his book through Abu Daud. Nasai and lbn Majah. It is also found in the Musnad of Abu Daud At Tayalisi. but none of them have any transmission which contains these extra words. ‘On the chest’.
(iii) Hafiz Ibn Hajar has confirmed in Fathul-Baari that the link of Muammil Ibn Ismail from Sufvan Thawri is weak. (1)
(iv) Sufyan Thawri (who is mentioned in the chain of transmission) held the opinion of placing the hands beneath the navel thus, when his narration is found to be on the contrary, it will not be accepted. according to the rules of jurisprudence.
(v) All the ahadith of S’ahih-Ibn-Khuzamah are asserted by some to be sahih. but this claim is not entirely true. Allamah Suyuti (RA) has stated in his book, Tadreebur-Rawi, that S’ahih-Ibn-Khuzamah also contains weak and munkar (disowned) reports. Furthermore, lbn Khuzaymah similar to Imaam Tirmizi routine comments on every hadih, designating their level of authenticity but, following this hadith, he does not make any statement whatsoever. Therefore, because lbn Khuzaymah has remained silent regarding this hadith, it will not be classified as sahih due to it merely being part of his book. It is also evident that if it has been sahih it would surely have been designated as such.
(vi) Even if this hadith be accepted for a moment then we could say, the reason for Rasoolullah (Sallaho Alaihe Wassallam) placing his hands on his chest was merely to inform the Companions that this method is also permissible (Bavaanan-lil-Jawaaz). In no way can one prove from this hadith that this was also done by Rasoolullah (Sallaho Alaihe Wassallam) on a permanent basis.
Analysis of the Second Contradictory Version:
2. The second narration which is found in Musnad-ul-Bazzar containing the words. ‘near the chest’ is also weak. This is because it has Muhammad lbn Hajar (2) in its chain of transmission regarding who lmaam Bukhari (RA) says. ‘His matter is unsettled'. lmaam Zahabi (RA) states, 'He has some disowned narrations'. Thus, this version will also be rejected due to being da’eef.
Along with the above hadith. lmaam Shafi’ee’s opinion is sometimes strengthened by the narration of Halab which is found in Musnad-ul-Ahmad,
"Rasoolullah (Sallaho Alaihe Wassallam) would turn towards his right and left side and would place this hand upon his chest." (3)
Allamah Nimwi (RA) has proven with strong evidence that this hadith contains a written error. In place of the words ‘on the other hand’, somebody by mistake inserted the statement. ‘on his chest. Thus, this hadith will also cease to stand as evidence for them.
Another weak attempt is made to strengthen the Shafi’ee’s point of view, by a hadith mentioned in Bayhaqi. It states that Hadhrat Ali (RA) explaining the meaning of the following verse of the Holy Qur ‘an, “Therefore turn in prayer to your Lord and Sacrifice (to Him only) (4), placed his right hand on the middle of his left one then placed them on his chest, as though indicating that the tafseer of the verse was to locate the hands in this manner. (5)“
However. Allamah Maardini (RA) in his book Al-.Jawharun-Naqi, establishes that the transmission and of the narration text are inconsistent. Imaam Bayhaqi (RA) narrates the same hadith from lbn Abbas (RA) as well and in that chain there is Rawh lbnul Musayyib regarding who lbn Hibban (RA) says, “He narrates fabrications, it is not permissible to narrate from him“. Allamah Sa’aati (RA) writes. “It is not correct to link this tafseer to Ali (RA) or lbn Abbas (RA) but as Ibn Kathir has stated, ‘The correct tafseer of the verse is that it is regarding the Sacrifice (Ourhani).“ (6)
Up until now two narrations have been analyzed and they have both been found to be defective. Besides these, there are also others which contradict the Hanafi ‘s point of view. Thus, a general answer and reason for any apparently contradicting ahadith is that it is acceptable that Rasoolullah (Sallaho Alaihe Wassallam) did one at time or another place his hands on his chest or below it. However, the Hanafis assert that the hands were only placed in that manner to announce that methods permissibility (Bavaanan-lil-Jawaaz). The normal and routine method of Rasoolullah (Sallaho Alaihe Wassallam) however, was to place them below the navel (as will be understood in due course).
Evidence from Ahadith:
After analyzing and thoroughly answering the contradictory ahadith, those narrations are reviewed which are in harmony to the view of the Hanafis
1. Wa’il Ibn Hujr (RA) narrates. “I saw Rasoolullah (Sallaho Alaihe Wassallam) placing his right hand in the left one below the navel, in prayer” (7)
This is a variant version of the two ahadith mentioned above which contain the extra words. ‘below the navel’. Regarding this hadith some Hanafi scholars with all fairness confess that it cannot be used as strong evidence to reinforce their view, because the extra statement (below the navel) is only to be found in some editions of Musannaf-Ibn-Abi-Shavbah and not in all of them. Also this hadith has an inconsistent text, because it also has the words. ‘upon the chest and ‘beneath the chest’ in place of ‘below the navel’ in some variant narrations which have been mentioned earlier.
However. it is stated in Fathul-Mulhim which quotes from Aatharus-Sunan that Allamah Qasirn lbn Qutlubgah (RA) has established that this particular version has a good transmission. Allamah Muhammad Abut Tayvib Al-Madani (RA) writes in his commentary of Tirmizi, that this hadith is strong as regards to its transmission and Sheikh Abid Sindhi (RA) confirms. ”Its narrators are trustworthy”. Whatever the case may be the weaknesses of the hadith will not render it totally unacceptable because there are many other reports which supplement and strengthen it as will follow.
2. Hadhrat Ali (RA) states, ”To place one palm over the other beneath the navel is from the sunnah of salaah.“8
It is a known fact that whenever a Sahaahi utters the words. ‘It is from the sunnah.’ They mean it is being directly reported from Rasoolullah (Sallaho Alaihe Wassallam) himself. However, the hadith does contain Abdur Rahman lbn Ishaaq in its chain of transmission who is classified as weak but the narration will be still accepted as supplementary evidence, because there are also other reports which reinforce it.
3. Hajjaj lbn Hassan informs, “Either I heard Abu Mijlaz saying or 1 asked him, ‘How should one place his hands (‘during salaah)?’ He replied, ‘He should place the inner portion of his right palm on the back of’ the left hand beneath the navel. (9)
The transmission of the hadith is hasan as Allamah Al Maardini (RA) states in his book Al-.Jawharun-Naqi.
4. Ibraheem Nakh’ay (RA) informs, “One will place his right hand on the left beneath the navel, whilst in salaah. (10)
The transmission of this hadith is also hasan.
5. Abu Hurayrah (RA) narrates, “The placing of one hand over the other in salaah is beneath the navel“ (11)
6. Anas (RA) reports that there are three actions from the good qualities of Nubuwwah: to open fast early, to delay the Sahri and to place the right hand over the left beneath the navel whilst in salaah.(12)
The Concept Explained Through Other Reasons:
Ulama have given various reasons as to why the hands are best placed beneath the navel and why this method is classified as sunnah and the most preferable. They are as follows:
1. Although the ahadith of all parties involved in the dispute detailed above, have some amount of weakness. the narrations used by the Hanafis have relatively received a lesser amount of criticism from the rest due to this reason, they will acquire greater approval.
2. lbn Humaam states in his book Futhul-Qadeer. “Due to the inconsistency and contradictions found between the various narrations, It is best to resort to analogy and reasoning. Standing before the Lord demands a pose which is filled with respect and reverence. To locate the hands beneath the navel is probably the most respectful form of standing, hence the placing of the hands beneath the navel will be deemed superior. On the other hand, the reason for women being advised to place their hands on their chest, is due to the greater adherence of purdah achieved by it."
3. It states in the book Avni. ‘‘To join the hands’ beneath the navel has great benefits: it is a posture which signifies a greater amount of respect, it holds a greater contrast to the postures of the disbelievers. He also says, “This is the exact posture in which one stands before the rulers (‘of this world). “He then further states, By placing the hands on the chest, it creates a similarity with women, thus, that cannot be classified as being the sunnah for men.’ (13)
Conclusion:
To conclude the whole discussion, it could be said that although, all the ahadith which are presented as evidence by each school of thought, contain some sort of weakness or defect, the ahadith of the Hanafis have a relatively less amount of criticism directed at them and they also have other reports which are quite strong to supplement those weak ones. The ahadith of the opposition (as detailed above) have been concluded to be unacceptable in backing their opinions concerning this issue, and the reason for their non- acceptance has also been detailed.
To place the hands beneath the navel as it has been mentioned. engenders a greater amount of respect and humility. Also just as the sitting posture of salaah which is enacted by a male differs from the method of the female, the place where the hands should be rested by both the male and female, will also vary.
This brings about the conclusion that judging from the ahadith and by supplementing them with sound reasoning, the Hanafis have a firmer stand than the rest and the sunnah pose will be to situate the hands beneath the navel.
1. Fathul Baari 206 *
2. Majma-uz-Zawaa’id 135:2
3. Aathaar-us-Sunan 87
4. Al-Qaur’aan 2:108
5. Bayhaqi 30:2
6. Al Fathur Rabbani 174:3
7. Aathaar-us-Sunan 90
8. Bayhaqi 312 Ibn Abi Shayhbah 391:1
9. Al Jawahurun Naqi 31:2
10. Ibn Abi Shayhbah 390:1
11. Al Jawaharun Naqi 31:2
12. Al Jawaharun Naqi 31:2
13. Ayni 16:3
1. Hazrat Wayl Bin Hujr Rdh. Bayaan Farmate hai ke Maine Nabi e Karim Sallallahu Alaihi Wasallam ko Dekha ke Aap Namaz me Apne Daye Haat Ko Baye Haat Par Naaf ke Neeche Rakhe Huve Hai. Is Hadees Ki Sanad Saheeh Hai aur Ispar Jo Aiteraazaat Kiye Jaate Hai Sab Be-Haqiqat Hai.(Tafseel ke Liye Dekhe : Daleel e Namaz , Tajalliyaat e Safdar Jild 3 )
2. Abu Juhefa Rh. Hazrat Ali Rdh. Se Naqal karte hai ke Namaz me Haath Ko Haath Par Rakhkar Naaf ke Neeche Badhna Sunnat Hai.( Musannaf Ibn Abi Shaiba : 324 /3 , Abu Dawud : Hadees 856 Safa : 123 )
Ibn Taimiyah Rh. Ke Shagird Ibn Qaiyyam Likhte Hai Ke : (Haath Baandhne ki Degar Hadeeso ke Muqabile me ) Hazrat Ali Rdh. Ki Yeh Hadees Zyada Saheeh Hai. (Badaul Fawaad 91/3 )
3. Hazrat Abu Hurairah Rdh. Ne Farmaya : Namaz me ek Hataili ko Dusri Hataili Par Naaf ke Neeche Rakhna Chahiye : (Sunan Abu Dawud : Safa 123 : Hadees 758 ).
4. Hijaaj Bin Hisaan Rh. Farmate Hai ke Maine Hazrat Abu Mujlas Rh.se Suna , Ya Maine Unse Dariyaaft kiya ke Namaz me Haath Kaise Rakho ? Toh Farmaya ke Namaz Padhne Wala Apne Daaye Haat ki Hataili ke Andruni Hisse ko Apne Baaye Haat Ki Hataili ke Upar Hisse Par Rakhe aur Un Dono ko Naaf se Neeche Rakhe.(Musannaf Ibn Abi Shaiba 323/3 , Hadees Number 3963 )
Alama Maardeeni Rh. Farmate hai ke Is Hadees ki Sanad Unda Hai (Al Jauharun Naqi 47/2 )
Muhaddis e Kabeer Alama Nawawi Rh. Farmate hai : Is Hadees ki Sanad Saheeh Hai.( Asaar e Sunan 149).
5. Jaleel ul Qadar Tabii Hazrat Ibrahim Naqi Rh. Farmate hai ke Namazi Namaz me Apne Daaye Haat Ko Baaye Haat Par Naaf ke Neeche Rakhe. (Musannaf Ibn Abi Shaiba : 322/3 : Hadees Number 3960 ) Is Rivayaat Ki Sanad Hasan Hai ( Asaar e Sunan 150 ).
Muhaddis e Kabeer , Imam Ishaq Rh. Farmate hai ke : Tahtas Surrah Yaani Naaf ke Neeche Haat Bandhna Yeh Hadees me Zyada Qavi Hai aur Tawazo ke Zyada Qareeb Hai.(Al Ausat Li Ibnil Munzil: 94/3).
Imam e Ahle Sunnat wa Jamat Ahmed Bin Hanbal Rh. Ka Mazhab.
Imam Ahmed Bin Hambal Rh. Se Rivayat Hai ke Namaz me Haato ko Naaf ke Neeche Rakhe.Naaf ke Neeche Haat Bandhne ki Rivayaat Hazrat Ali Rdh. , Hazrat abu Hurairah Rdh. , Abu Mujlas , Ibrahim Naqi , Sufiyaan Soori , Ishaq se Marvi Hai , Kyunke Hazrat Ali Rdh. Farmate Hai ke Sunnat me se Hai Daaye Haat Ko Baaye Haat Par Naaf Ke Neeche Rakhna , Rivayaat Kiya hai Is Hadees Ko Imam Ahmed Bin Hambal aur Abu Dawud ne , aur Sunnat se Muraad Sallallahu Alaihi Wasallam ki Sunnat Hai.(Al Mughni 141/2)
Imam ul Muhaddiseen Imam Trimizi Rh. ki Faislakin Tehreer.
Baaz Hazraat ( Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh. ) ke Nazdeek Haato ko (Namaz me ) Naaf ke Upar Bandhna Chahiye aur Baaz(Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh.) ke Nazdeek Haato ke Naaf ke Neeche Bandhna Chahiye aur In Dono Soorto ki Unke yaha Gunjayish Hai ( Trimizi : 59/1 , Hadees : 252 )
Ibn Taimiyah Ke Shagird Ibn Qayyim Ki Tehqeeq aur Faisla :
Haato ko (Namaz me ) Seene Par Rakhna Makrooh Hai aur Yeh IsLiye Makrooh Hai Kyunki Nabi e Karim Sallallahu alaihi Wasallam se “ Takfeer “ ki Mumaanat Marwi Hai aur Takfeer se Muraad Seene Par Haat Rakhna Hai.(Badaa Ul Fawaaid 980/3 )
The Position of Hands in Qiyaam
Upon entering a Masjid, a person sees a multitude of different people. Some of them he sees standing in prayer with their hands clasped together on the chest. Others he sees with their hands beneath the navel. Then as he proceeds further he observes one with his hands held together just beneath the chest. Following that he catches sight of a person who seems to be merely standing there. However, when he takes a closer look, he finds that this person too is engrossed in prayer, but he has not brought his hands together. instead he has left them at his sides.
It is from situations such as these, where the questions arise, ‘Where exactly did Rasoolullah (Sallaho Alaihe Wassallam) place his hands whilst standing in prayer?’ The following discussion will seek to determine the exact Sunnah method of keeping the hands whilst in Qiyaam. However, before all else it should be borne in mind that the debate is not regarding one method being prohibited and another permissible or Fardh but, similarly to the issue of Aameen, this one is also only concerning which is the more preferable method of holding the hands together whilst in Salaah.
Now moving on to the difference of opinions, it is worth knowing that there are really two different disputes here. Firstly. lmaam Malik’s (RA) opinion that one should leave his hands hanging at the sides of his body whilst in Qiyaam and he should not hold the hands together. As opposed to this other scholars have reached a total agreement that the hands must be held together and they should not be left loose on the sides.
Stemming from this, the second group then have a conflict of views between them as to where exactly is the most preferable place for one to grasp his hands. Should they be held below the navel, beneath the chest or directly upon the chest? The problem is however, that there are very few sahih ahadith concerning this issue and most of the reports which express the different ways of keeping the hands have all been classified as being either totally weak or with some degree of defect in their authenticity. Due to the lack of authentic narration on this subject, it makes the issue slightly more difficult than the other issues of Salaah. Nonetheless, by the end of the chapter after sound analysis and reasoning the most preferable method which could also be designated as the sunnah one, will become evident.
Opinions of the Ulama in Detail
The first difference of opinion:
lmaam Malik’s (RA) more popular opinion which is related by lbnul Qasim (RA) is that the hands should be left hanging at the sides. A secondary view of his, this time via lbnul Munzir (RA) is that the hands will be joined together and placed on the body instead. lmaam Abu Hanifah (RA), Shafi’ee (RA), Ahmad (RA) and the majority of Ulama are of the opinion that the hands should be held together and not left to hang. lbn Abdil Barr (RA) states. "There is nothing reported from Rasoolullah (Sallaho Alaihe Wassallam) which is on the contrary to this (opinion). and this view is a/so the unanimous one of all the Companions and Tabi’een."
The second difference of opinion:
Following this dispute number two is regarding the exact portion of the body upon which the hands should be positioned after locking them together. lmaam Abu Hanifah (RA) and Abu lshaaq Al Marwazi (RA) from the Shafi’ees assert that to tie the hands together below the navel is Sunnah. lrnaam Shafi’ee’s (RA) view is to lock the hands together and hold them beneath the chest according to the books, Waseet and Kitabul-Umm (books on Shafi’ee fiqh). This is also Imaam Shafi’ee’s (RA) most popular opinion and the one followed by his school of thought. A second and more unusual view of his is that the hands should be situated directly on the chest. This is mentioned in the book Haawi. As for Imaam Ahmad, he holds three different opinions: One is similar to that of lmaam Abu Hanifah (RA) – lbn Habeerah has said this to be his more popular opinion. The second opinion is the same as lmaam Shafi’ee’s (RA) view and the third is, the Musalli has a choice between placing them beneath the navel or on the chest because both of these methods are derived from ahadith.
The Differences to be found in the Narrations and their reasons:
Ulama state that there are no sahih ahadith which could substantiate lmaam Malik’s opinion of leaving the hands to remain at the sides. Some have stated the reason for him holding that opinion, to be absolute fear, awe and reverence of Almighty Allah; that once a person is stood before Him, he forgets to bring his hands together and they are left to hang at the sides. Whatever the case maybe, they do have a few reports which outline some Sahaahah leaving their hands hanging loose whilst in the standing posture of Salaah. Although these reports are not mentioned here, they can be found in the book Musannaf-Ibn-Abi-Shavbah.
As opposed to this, there are a number of narrations which establish Rasoolullah (Sallaho Alaihe Wassallam) joining the hands together, although they then vary as regards to where the hands were exactly placed. One very confused narration is that of Wa’il Ibn Hujr (RA) which is found in a number of books. He reports,
“I performed Salaah with Rasoolullah (Sallaho Alaihe Wassallam), (in which) he placed his right hand on the left one. upon his chest.”
This particular report is from S’ahih-Ibn-Khuzamah. The version mentioned in Musnad-ul-Bazzar instead of the term. ‘upon his chest’ has the words. ‘near his chest’ and the one found in Musannaf-Ibn-Abi-Shavbah contains the statement. ‘beneath the navel’. The first two reports, apparently establish the Shafi’ee’s point of view and the third one is in favour of the Hanafi’s opinion. It should be remembered, however, that all three reports do contain some type of a weakness or another, therefore, they will all have to individually undergo an analysis in order to deduce the reasons for the weaknesses and their levels. Furthermore, can any of the three stand as evidence or not, will also be determined.
Analysis of the First Contradictory Version:
The report of Wa’il Ibn Hujr (RA) to be found in S’ahih-Ibn-Khuzamah which has these extra words. ‘on his chest’ is probably the weakest of them all. This is stated due to a number of reasons:
1. Muaminil lbn Ismail reports the extra statement and he is known to be a weak narrator. He is said to have made a great deal of mistakes in the later part of his life when he was forced to resort to narrating from his memory due to his books becoming buried. lmaam Dhahabi (RA) states in Al-Mizan (on the Authority of Imam Bukhari (RA)). “His hadith are disowned.” Abu Hatim (RA) informs, ‘He made a great deal of mistakes.” Abu Zur’ah (RA) states. “His narrations contain a lot of mistakes.”
(ii) This same hadiih. although mentioned in many other books of ahadith, through various chains of narrations does not contain these extra words (on the chest) in any other one of the transmissions. This indicates that the narrations which contain that statement are only narrated through Muammil Ibn Ismail, who has been proven to be dha ‘eef.
Adding to this. Allamah Nimwi presents the same narration in his book through Abu Daud. Nasai and lbn Majah. It is also found in the Musnad of Abu Daud At Tayalisi. but none of them have any transmission which contains these extra words. ‘On the chest’.
(iii) Hafiz Ibn Hajar has confirmed in Fathul-Baari that the link of Muammil Ibn Ismail from Sufvan Thawri is weak. (1)
(iv) Sufyan Thawri (who is mentioned in the chain of transmission) held the opinion of placing the hands beneath the navel thus, when his narration is found to be on the contrary, it will not be accepted. according to the rules of jurisprudence.
(v) All the ahadith of S’ahih-Ibn-Khuzamah are asserted by some to be sahih. but this claim is not entirely true. Allamah Suyuti (RA) has stated in his book, Tadreebur-Rawi, that S’ahih-Ibn-Khuzamah also contains weak and munkar (disowned) reports. Furthermore, lbn Khuzaymah similar to Imaam Tirmizi routine comments on every hadih, designating their level of authenticity but, following this hadith, he does not make any statement whatsoever. Therefore, because lbn Khuzaymah has remained silent regarding this hadith, it will not be classified as sahih due to it merely being part of his book. It is also evident that if it has been sahih it would surely have been designated as such.
(vi) Even if this hadith be accepted for a moment then we could say, the reason for Rasoolullah (Sallaho Alaihe Wassallam) placing his hands on his chest was merely to inform the Companions that this method is also permissible (Bavaanan-lil-Jawaaz). In no way can one prove from this hadith that this was also done by Rasoolullah (Sallaho Alaihe Wassallam) on a permanent basis.
Analysis of the Second Contradictory Version:
2. The second narration which is found in Musnad-ul-Bazzar containing the words. ‘near the chest’ is also weak. This is because it has Muhammad lbn Hajar (2) in its chain of transmission regarding who lmaam Bukhari (RA) says. ‘His matter is unsettled'. lmaam Zahabi (RA) states, 'He has some disowned narrations'. Thus, this version will also be rejected due to being da’eef.
Along with the above hadith. lmaam Shafi’ee’s opinion is sometimes strengthened by the narration of Halab which is found in Musnad-ul-Ahmad,
"Rasoolullah (Sallaho Alaihe Wassallam) would turn towards his right and left side and would place this hand upon his chest." (3)
Allamah Nimwi (RA) has proven with strong evidence that this hadith contains a written error. In place of the words ‘on the other hand’, somebody by mistake inserted the statement. ‘on his chest. Thus, this hadith will also cease to stand as evidence for them.
Another weak attempt is made to strengthen the Shafi’ee’s point of view, by a hadith mentioned in Bayhaqi. It states that Hadhrat Ali (RA) explaining the meaning of the following verse of the Holy Qur ‘an, “Therefore turn in prayer to your Lord and Sacrifice (to Him only) (4), placed his right hand on the middle of his left one then placed them on his chest, as though indicating that the tafseer of the verse was to locate the hands in this manner. (5)“
However. Allamah Maardini (RA) in his book Al-.Jawharun-Naqi, establishes that the transmission and of the narration text are inconsistent. Imaam Bayhaqi (RA) narrates the same hadith from lbn Abbas (RA) as well and in that chain there is Rawh lbnul Musayyib regarding who lbn Hibban (RA) says, “He narrates fabrications, it is not permissible to narrate from him“. Allamah Sa’aati (RA) writes. “It is not correct to link this tafseer to Ali (RA) or lbn Abbas (RA) but as Ibn Kathir has stated, ‘The correct tafseer of the verse is that it is regarding the Sacrifice (Ourhani).“ (6)
Up until now two narrations have been analyzed and they have both been found to be defective. Besides these, there are also others which contradict the Hanafi ‘s point of view. Thus, a general answer and reason for any apparently contradicting ahadith is that it is acceptable that Rasoolullah (Sallaho Alaihe Wassallam) did one at time or another place his hands on his chest or below it. However, the Hanafis assert that the hands were only placed in that manner to announce that methods permissibility (Bavaanan-lil-Jawaaz). The normal and routine method of Rasoolullah (Sallaho Alaihe Wassallam) however, was to place them below the navel (as will be understood in due course).
Evidence from Ahadith:
After analyzing and thoroughly answering the contradictory ahadith, those narrations are reviewed which are in harmony to the view of the Hanafis
1. Wa’il Ibn Hujr (RA) narrates. “I saw Rasoolullah (Sallaho Alaihe Wassallam) placing his right hand in the left one below the navel, in prayer” (7)
This is a variant version of the two ahadith mentioned above which contain the extra words. ‘below the navel’. Regarding this hadith some Hanafi scholars with all fairness confess that it cannot be used as strong evidence to reinforce their view, because the extra statement (below the navel) is only to be found in some editions of Musannaf-Ibn-Abi-Shavbah and not in all of them. Also this hadith has an inconsistent text, because it also has the words. ‘upon the chest and ‘beneath the chest’ in place of ‘below the navel’ in some variant narrations which have been mentioned earlier.
However. it is stated in Fathul-Mulhim which quotes from Aatharus-Sunan that Allamah Qasirn lbn Qutlubgah (RA) has established that this particular version has a good transmission. Allamah Muhammad Abut Tayvib Al-Madani (RA) writes in his commentary of Tirmizi, that this hadith is strong as regards to its transmission and Sheikh Abid Sindhi (RA) confirms. ”Its narrators are trustworthy”. Whatever the case may be the weaknesses of the hadith will not render it totally unacceptable because there are many other reports which supplement and strengthen it as will follow.
2. Hadhrat Ali (RA) states, ”To place one palm over the other beneath the navel is from the sunnah of salaah.“8
It is a known fact that whenever a Sahaahi utters the words. ‘It is from the sunnah.’ They mean it is being directly reported from Rasoolullah (Sallaho Alaihe Wassallam) himself. However, the hadith does contain Abdur Rahman lbn Ishaaq in its chain of transmission who is classified as weak but the narration will be still accepted as supplementary evidence, because there are also other reports which reinforce it.
3. Hajjaj lbn Hassan informs, “Either I heard Abu Mijlaz saying or 1 asked him, ‘How should one place his hands (‘during salaah)?’ He replied, ‘He should place the inner portion of his right palm on the back of’ the left hand beneath the navel. (9)
The transmission of the hadith is hasan as Allamah Al Maardini (RA) states in his book Al-.Jawharun-Naqi.
4. Ibraheem Nakh’ay (RA) informs, “One will place his right hand on the left beneath the navel, whilst in salaah. (10)
The transmission of this hadith is also hasan.
5. Abu Hurayrah (RA) narrates, “The placing of one hand over the other in salaah is beneath the navel“ (11)
6. Anas (RA) reports that there are three actions from the good qualities of Nubuwwah: to open fast early, to delay the Sahri and to place the right hand over the left beneath the navel whilst in salaah.(12)
The Concept Explained Through Other Reasons:
Ulama have given various reasons as to why the hands are best placed beneath the navel and why this method is classified as sunnah and the most preferable. They are as follows:
1. Although the ahadith of all parties involved in the dispute detailed above, have some amount of weakness. the narrations used by the Hanafis have relatively received a lesser amount of criticism from the rest due to this reason, they will acquire greater approval.
2. lbn Humaam states in his book Futhul-Qadeer. “Due to the inconsistency and contradictions found between the various narrations, It is best to resort to analogy and reasoning. Standing before the Lord demands a pose which is filled with respect and reverence. To locate the hands beneath the navel is probably the most respectful form of standing, hence the placing of the hands beneath the navel will be deemed superior. On the other hand, the reason for women being advised to place their hands on their chest, is due to the greater adherence of purdah achieved by it."
3. It states in the book Avni. ‘‘To join the hands’ beneath the navel has great benefits: it is a posture which signifies a greater amount of respect, it holds a greater contrast to the postures of the disbelievers. He also says, “This is the exact posture in which one stands before the rulers (‘of this world). “He then further states, By placing the hands on the chest, it creates a similarity with women, thus, that cannot be classified as being the sunnah for men.’ (13)
Conclusion:
To conclude the whole discussion, it could be said that although, all the ahadith which are presented as evidence by each school of thought, contain some sort of weakness or defect, the ahadith of the Hanafis have a relatively less amount of criticism directed at them and they also have other reports which are quite strong to supplement those weak ones. The ahadith of the opposition (as detailed above) have been concluded to be unacceptable in backing their opinions concerning this issue, and the reason for their non- acceptance has also been detailed.
To place the hands beneath the navel as it has been mentioned. engenders a greater amount of respect and humility. Also just as the sitting posture of salaah which is enacted by a male differs from the method of the female, the place where the hands should be rested by both the male and female, will also vary.
This brings about the conclusion that judging from the ahadith and by supplementing them with sound reasoning, the Hanafis have a firmer stand than the rest and the sunnah pose will be to situate the hands beneath the navel.
1. Fathul Baari 206 *
2. Majma-uz-Zawaa’id 135:2
3. Aathaar-us-Sunan 87
4. Al-Qaur’aan 2:108
5. Bayhaqi 30:2
6. Al Fathur Rabbani 174:3
7. Aathaar-us-Sunan 90
8. Bayhaqi 312 Ibn Abi Shayhbah 391:1
9. Al Jawahurun Naqi 31:2
10. Ibn Abi Shayhbah 390:1
11. Al Jawaharun Naqi 31:2
12. Al Jawaharun Naqi 31:2
13. Ayni 16:3
ہاتھ باندھنے کی کیفیت
ہمارے احناف کے نزدیک ہاتھ باندھنے کا سب سے افضل طریقہ یہ ہے کہ دائیں ہاتھ کی ہتھیلی بائیں ہاتھ کی پشت پر رکھیں اور انگوٹھے اور چھنگلی سے بائیں ہاتھ کے گٹے کو پکڑیں اور درمیان کی تین انگلیوں کو کلائی پر رکھیں۔
دلیل: اس مسئلہ میں جیسے کہ پہلے بیان کیا گیا یہاں پھر سے بیان کیا جارہا ہے کہ اس مسئلے میں احادیث تین قسم کی ہیں۔
اول۔ حضرت وائل بن حجر رضی اللہ عنہ کی روایت میں ہے ۔ وضع یدہ الیمنی علی الیسری۔ کہ دائیں ہاتھ کو بائیں ہاتھ پر رکھا۔ (ایک اور حوالہ۔ مسلم ص۱۷۳جلد ۱)۔
دوم؛۔ حضرت ہلب رضی اللہ عنہ کی روایت میں ہے یاخذ شمالہ بیمینہ ۔ کہ ۔ دائیں سے بائیں کو پکڑتے تھے۔ (ترمذی ص ۵۹ ج ا)۔
سوم؛۔ حضرت سہل رضی اللہ عنہ فرماتے ہیں۔ کان الناس یؤمرون ان یضع الرجل یدہ الیمنی علی ذراعہ الیسری فی الصلوٰۃ قال ابوحازم: لا اعلمہ الا ینمی ذٰلک الیٰ النبی صلی اللہ علیہ وسلم وقال اسماعیل : ینمی ذٰلک ولم یقل ینمی۔ (صحیح بخاری باب وضع الیمنی علی الیسری)۔ کہ لوگوں کو کہاجاتا تھا کہ آدمی نماز میں دائیں ہاتھ کو بائیں ہاتھ پر رکھے۔
فائدہ:۔ ہمارے بتائے ہوئے طریقہ پر تینوں قسم کی صحیح حدیثوں پر عمل ہوجاتا ہے، کیونکہ جب دائیں ہتھیلی کو بائیں ہاتھ کی پشت پر رکھا تو "حدیث نمبر ا" پر عمل ہوا، جب انگوٹھے اور چھنگلی سے گٹے کو پکڑا تو "حدیث نمبر ۲" پر عمل ہوا اور جب تین انگلیوں کو بائیں کلائی پر رکھا تو "حدیث نمبر ۳" پر عمل ہوا۔
تطبیق کی دلیل: ہم نے احادیث میں اتحاد، جوڑ اور تطبیق کی جو صورت پیش کی ہے اسکی دلیل امام نسائی (رحمتہ اللہ علیہ) نے حدیث وائل رضی اللہ عنہ کے ذریعہ پیش فرمائی ہے۔
حضرت وائل رضی اللہ عنہ فرماتے ہیں کہ میں نے آپ صلی اللہ علیہ وسلم کی نماز کو دیکھا (فقام فکبر ورفع یدیہ حتی حذتا باذنیہ ثم وضع یدہ الیمنی علیٰ کفہ الیسری والرسع والساعد) (سنن نسائی ص ۱۴۱) یعنی پھر دائیں ہاتھ کو بائیں ہاتھ کی پشت، گٹے اور کلائی پر رکھا۔
نسائی کی اس حدیث سے ثابت ہوا کہ بائیں ہاتھ کی پشت اور گٹے کو چھوڑ کر کہنی کی طرف بازو کو پکڑنا حدیث کے خلاف ہے۔
ہاتھ ناف کے نیچے رکھنا چاہیئے
ہم اہلسنت وجماعت احناف صوفیوں کے نزدیک ہاتھوں کو ناف کے نیچے رکھنا احسن اور بہتر طریقہ ہے، اگر کسی نے ناف پر ہاتھ باندھے تو بھی درست ہے البتہ سینہ پر ہاتھ باندھنا مردوں کے لیئے درست نہیں۔
نوٹ؛۔ خواتین کے لیئے سینہ پر ہاتھ باندھنا اجماع سے ثابت ہے۔ صحیح حدیث و آثار صحابہ وتابعین سے ناف کے نیچے ہاتھ باندھنا ثابت ہے جبکہ سینے پر ہاتھ باندھنے کی ایک بھی صحیح حدیث نہیں، نیز صحاح ستہ میں کسی ایک صحابی یا تابعی کا قول یا عمل بھی سینے پر باندھنے کا نہیں۔جیسا کہ مصنف ابن ابی شیبہ کی ھدیث کہتی ہے جو کہ (عن علقمۃ عن ابیہ) ترجمہ۔۔۔۔۔حضرت وائل بن حجر رضی اللہ عنہ فرماتے ہیں: میں نے آپ صلی اللہ علیہ وسلم کو دیکھا آپ صلی اللہ علیہ وسلم نے نماز میں اپنے دائیں ہاتھ کو اپنے بائیں ہاتھ پر ناف کے نیچے رکھا۔ (باندھا)۔
پوائنٹ:۔ تحت السرۃ کے الفاظ تین نسخوں میں ہیں۔(ا) جس سے مصر کے محدث قاسم نے نقل کیا ہے۔ (۲) محمد اکرم نصرپوری کا نسخہ (۳) مفتی مکہ مکرمہ شیخ عبدالقادر کا نسخہ۔
توثیق حدیث؛۔
اول۔ محدث قاسم بن قطلوبغا (رح) فرماتےہیں: (ھٰذا سند جید) کہ اس کی سند جید ہے۔ (بذل المجہود ص ۲۳ ج ۲)۔
دوم ؛ محدث ابوطیب لکھتے ہیں ؛ ھذا حدیث قوی من حیث السند۔ یہ حدیث سند کے لحاظ سے مضبوط ہے
سوم؛ علامہ سندھی نے بھی اسکے بارے میں کہا ہے رجالہ ثقات۔ اس کے راوی ثقہ ہیں۔
کلام علی سند الحدیث؛ (۱) وکیع رحمتہ اللہ علیہ۔ امام احمد (رح) فرماتے ہیں؛ ما رائیت او۔۔۔۔۔(تھذیب التھذیب ص ۷۹ ج۶)۔ ترجمہ؛ میں نے وکیع سے زیادہ کسی کو علم کو محفوظ کرنے والا اور یاد کرنے والا نہیں دیکھا۔
ابن معین (رح) فرماتے ہیں۔ مارائیت افضل من وکیع۔ یعنی میں نے وکیع سے کسی کو افضل نہیں دیکھا۔ (تہذیب التھذیب ص ۸۰ ج ۶)۔
3۔ موسیٰ بن عمیر (رح) میزان الاعتدال ص ۱۹۷ ج ۴ پر لکھتے ہیں۔ موسیٰ بن عمیر ثقہ ہیں۔
قال الحافظ: وقال ابن معین و ابوحاتم ومحمد بن عبداللہ بن نمیر والخطیب والعجلی والدولابی؛ ان موسیٰ بن عمیر ثقہ ۔ (تھذیب ص ۵۵۸، ج ۵)۔
حافظ نے نقل کیا ہے کہ یہ چھ حضرات فرماتے ہیں کہ موسیٰ بن عمیر ثقہ ہیں۔
۳۔ علقمۃ رح: قال الذھبی فی میزانہ: علقمۃ بن وائل بن حجر صدوق۔ میزان الاعتدال ص ۱۰۷ ج ۳ ۔ فرماتےہیں کہ علقمہ سچے (صدوق) میں شمار ہوتے ہیں۔
وقال الحافظ (رح)۔ ذکرہ ابن حبان فی الثقات وذکرہ ابن سعہ فی الطبقۃ الثالثۃ من اھل الکوفۃ وقال؛ کان ثقۃ فلیل الحدیث۔ (تھذیب ص ۱۷۰ ج ۴)۔ فرماتے ہیں؛ علقمہ رح کو ابن حبان (رح) نے ثقہ اور قابل اعتماد لوگوں میں شمار کیا ہے اور ابن سعد نے اہل کوفہ میں طبقہ ثالثہ میں ذکر کیا ہے اور کہا ہے کہ وہ ثقہ تھے اور کم حدیث بیان کرتے۔
عمل و آثارِ صحابہ و تابعین
اول۔ قال ابوعیسیٰ: حدیث ھلب حدیث حسن والعمل علیٰ ھذا عند اھل العلم من اصحاب النبی والتابعین ومن بعدھم یرون ان یضع الرجل یمینہ علیٰ شمالہ فی الصلوٰۃ ورائ بعضھم ان یضعھا فوق السرۃ ورائ بعضھم ان یضعھما تحت السرۃ وکل ذٰلک واسع عندھم ۔ ترمذی ص ۵۹ ج ۱
ترجمہ: از علامہ بدیع الزمان غیرمقلد؛ (امام بخاری کے شاگرد امام ترمذی) ابوعیسیٰ نے کہا! حدیث ہلب کی حسن ہے اور اسی پرعمل ہے اہل علم کا صحابہ اور تابعین سے اور جو بعد ان کے تھے، کہتے تھے کہ رکھے ہاتھ داہنا اپنے بائیں پر نماز میں اور کہا: بعضوں نے کہ رکھے ان دونوں کو ناف کے اوپر، اور کہا: بعضوں نے کہ رکھے ناف کے نیچے ، یہ سب جائز ہے ان کے نزدیک (جائز الشعوذی ج۱
)۔
نوٹ: یہاں خود غیرمقلدین کے مولوی صاحب نے بھی (فوق السرۃ) کا ترجمہ (ناف کے اوپر) سے کیا ہے، (ناف سے اوپر) کا ترجمہ نہیں کیا اور (سے) اور (کے) کا فرق ظاہر ہے۔
نوٹ: حضرت امام ترمذی (رح) کی نظر میں سینے پر ہاتھ باندھنے کا عمل کسی ایک صحابی ، تابعی، یا تبع تابعی کا نہ تھا ورنہ اس موقع پر ضرور نقل فرماتے۔
دوم؛ امام بخاری کے استاذ حضرت امام ابوبکر بن ابی شیبہ (رح) نے سند صحیح سے حضرت ابومجلز تابعی (رح) کا عمل یوں نقل کیا ہے کہ فرماتے ہیں؛۔ و یجعلھما اسفل من السرۃ۔ کہ دونوں ہاتھوں کو ناف کے نیچے باندھتے تھے۔ (مصنف کا سکین دیکھیں، حوالہ مزید، مصنف ابن ابی شیبہ ص ۴۶۷ جلد ۱۔
اعتراضاتِ غیرمقلدین اور انکے جوابات؛
اول۔ غیرمقلدین کہتے ہیں کہ تحت السرۃ کے الفاظ بعض نسخوں میں نہیں لہٰذا یہ احناف کا منگھڑت اضافہ ہے جو حجت نہیں۔
جواب؛
اول۔ یہ ان کا خالص جھوٹ ہے ورنہ شھادت شرعیہ سے ثابت کریں کہ فلاں حنفی نے فلاں سن میں فلاں مہینے میں فلاں تاریخ کو فلاں نسخہ میں یہ اضافہ کیا۔
دوم۔ علامہ قاسم بن قطلوبغا (رح) نے نویں صدی میں مصنف ابن ابی شیبہ کے ایک نسخہ سے (تحت السرۃ) کا اضافہ نقل کرکے فرمایا؛ (ان ھٰذا سند جید) کہ اس کی سند جید اور قابل حجت ہے۔ لیکن ان پر اسوقت کسی محدث نے یہ اعتراض نہیں کیا کہ یہ اضافہ احناف کا منگھڑت اضافہ ہے۔ ورنہ پوری دنیا کے غیرمقلد اس محدث کا نام بتائیں جنہوں نے انکار کرکے اس سنخہ کو غلط کہا ہو۔
سوال ِ غیرمقلدین۔ غیرمقلد کہتے ہیں کہ سینے پر ہاتھ باندھنے کی حدیثیں زیادہ ہیں لہٰذا ناف کے نیچے ہاتھ باندھنے والی حدیثوں پر سینہ پر ہاتھ رکھنےوالی حدیثوں کو ترجیح ہوگی۔
جواب؛ اول۔۔۔ جھوٹ بولتےہیں ایک صحیح حدیث بھی ان کے پاس نہیں
دوم؛ ان کے اپس سب سے مضبوط اور صریح دلیلِ حدیث ان خزیمہ ہے اور وہ سند کے اعتبار سے ضعیف ہے۔
جرح علیٰ سندہ
انکے اپنے البانی نے کہاہے کہ : اسنادہ ضعیف لان مؤملاً وھو ابن اسماعیل سیء الحفظ۔ (صحیح ابن خزیمہ ۲۴۳/۱)۔ کہ اس کی سند کمزور ہے کیونکہ مؤمل جو اسماعیل کے بیٹے ہیں ان کا حافظہ صحیح نہیں۔
اعتراضِ غیرمقلد؛ مؤمل بن اسماعیل کو ضعیف کہنا درست نہیں کیونکہ وہ صحیح بخاری کا راوی ہے۔
جواب؛ یہ اعتراض درج ذیل وجوہ کی بنا پر مدفوع وباطل ہے
اول۔ مؤمل بن اسماعیل کو خود آپ غیرمقلدین کے سرخیل علامہ ناصر الدین البانی نے سیء الحفظ کہہ کر اسکی وجہ سے سند کو ضعیف کہا ہے۔لہٰذا آپ کا یہ اعتراض پہلے البانی پر وارد ہوتا ہے وہ جو جواب دے وہی ہمارا جواب بھی تصور کیا جائے۔
دوم؛ حضرت امام بخاری نے اسکا ذکر اصالۃ نہیں فرمایا بلکہ تعلیقاً اس کو ذکر کیا ہے۔نیز امام بخاری سے اسکی ملاقات بھی نہیں ہوئی لہٰذا اس ذکر سے ان کا ثقہ ہونا ثابت کرنا درست نہیں۔ اسی وجہ سے حافظ (رح) نے بھی اس پر جرح کرتے ہوئے اسے کثیرالخطاء فرمایا ہے۔
قال الحافظ(رح) ابن حجر؛ قولہ: (وقال مؤمل) بواو مھموزۃ وزں محمدِِ وھو ابن اسماعیل ابوعبدالرحمٰن البصری نزیل (مکۃ)، ادرکہ البخاری ولم یلقہ لانہ مات سنۃ ست ومائتین وذٰلک قبل ان یرحل البخاری ولم یخرج عنہ الا تعلیقاً وھو صدوق کثیرالخطا قالہ ابوحاتم الرازی۔ (فتح الباری ۱۳/۴۱)۔
ترجمہ:مؤمل سے ابن اسماعیل ابوعبدالرحمٰن البصری مراد ہیں جو کہ مکہ کا باشندہ تھا۔ امام بخاری نے ان کا زمانہ پایا لیکن ان سے ملاقات نہیں ہوسکی۔ کیونکہ مؤمل ۲۰۶ ہجری میں، امام بخاری کے (مکہ) کوچ کرنے سے پہلے ہی وفات پاگئے تھے۔ اسی بنا پر امام بخاری نے ان سے تقلیقاً روایت نقل کی ہے اور ابوحاتم رازی نے فرمایا ہے کہ مؤمل صدوق ہیں لیکن حافظہ کی خرابی کی وجہ سے کثیر الخطاء ہیں۔
سوم؛ علامہ کرمانی اور حافظ عینی (رح) دونوں حضرات اس پر متفق ہیں کہ یہاں مؤمل سے ابن ہشام مراد ہیں نہ کہ ابن اسماعیل۔ جس سے معلوم ہوا کہ معترض کا مؤمل صحیح بخاری میں ہیں ہی نہیں۔ لہٰذا (ذواعدل منکم) آیت کے پیش نظر جب دو عادل مردوں کی شہادت آگئی تو اسے بلاچوں وچرا قبول کرلینا چاہیئے۔
قال العلامۃ الکرمانی (رح) (مؤمل) بمفعول التامیل ابن ھشام (الکرمانی ۹/۲۴/۱۲۰)۔
قال الحافظ العینی (رح) وقال مومل: یعنی ابن ھشام احدمشایخ البخاری عن علقمۃ (عمدۃ القاری ۱۶/۳۴۹)۔
الحاصل علامہ کرمانی اور حافظ عینی دونوں کے نزدیک تو یہ مؤمل سرے سے وہ ہے ہی نہیں جو سینے پر ہاتھ باندھنے کی روایت میں ہے کیونکہ وہ اسماعیل کا بیٹا ہے اور یہ ہشام کا بیٹا۔ اور حافظ ابن حجر (رح) نے اگرچہ اسے اسماعیل کا بیٹا تسلیم کیا ہے لیکن ساتھ ساتھ اس پر جرح بھی نقل فرمائی ہے۔
دوئم ؛ سفیان ۔اور۔ سوئم عاصم بن کلیب؛۔
ان حضرات کو خود غیرمقلدین نے (ترک رفع)کی بحث مین ضعیف اور ناقابل استدلال قرار دیا ہے۔
اعتراض؛ سینے پر ہاتھ باندھنے کی حدیث ابن خزیمہ میں ہے۔ اور ابن خزیمہ کی تمام احادیث صحیح ہیں۔ لہٰذا یہ حدیث بھی صحیح ہوگی اور اس کو ضعیف کہنا غلط ہوگا۔
جواب؛
قال ابن حجرالمکی: قال عمادالدین؛ وکم حکم ابن خزیمۃ بالصحۃ لما لا یرتقی رتبۃ الحسن الخ۔ (ھامش درھم الصرۃ۔ ص ۸۱)۔
ابن حجر مکی فرماتے ہیں؛ کہ ابن خزیمہ نے ایسی کتنی حدیثوں کو صحیح کہا ہے جو (حسن) کے درجہ تک بھی نہیں پہنچتیں۔ لہٰذا بلا تحقیق ابن خزیمہ کی حدیث معتبر نہیں۔
اعتراض؛ حضرت علی فرماتے ہیں؛ فصل لربک وانحر (الایۃ) کہ دائیں ہاتھ کو بائیں پر رکھ کر سینہ پر باندھ دیا۔ (البیھقی ص ۳۰ ج ۲)۔
جواب؛ علامہ کرمانی کہتےہیں؛ فی سندہ ومتنہ اضطراب۔ (الجوھر النقی ص۳۰ ج ۲) کہ اس روایت کی سند اور متن دونوں میں اضطراب ہے ۔ (لہٰذا یہ قابل استدلال نہیں)۔
اعتراض: حضرت ابن عباس (رض) نے سورہ کوثر کی آیت (فصل لربک وانحر) سے متعلق فرمایا کہ دائیں ہاتھ کو بائیں ہاتھ پر رکھ کر سینہ پر باندھے نماز کے اندر۔ بیہقی ص ۳۱ جلد ۲۔
جواب؛۔
یہ روایت بھی ضعیف ہے کیونکہ اس کی سند میں ایک راوی (روح بن المسیب) ہے، جو ضعیف ہے۔
ابن عدی (رح) فرماتے ہیں (یروی عن ثابت ویزید الرقاشی احادیث غیرمحفوظۃ) کہ یہ روح، ثابت اور یزید سے غیرمحفوظ حدیثیں روایت کرتےہیں۔ (الجوھر النقی ص ۳۰، جلد ۲، میزان الاعتدال ص ۵۰ جلد ۲)۔
ابن حبان (رح) فرماتے ہیں؛۔ یروی الموضوعات لاتجل الروایۃ عنہ۔ کہ وہ گھڑی ہوئی روایات روایت کرتا ہے لہٰذا اس سے روایت لینا جائز اور حلال نہیں۔ اسی طرح اس سند کا دوسرا راوی عمروالکندی بھی ضعیف ہے۔
قال ابن عدی : عمرو الکندی منکر الحدیث عن الثقات یسرق الحدیث۔ (الجوھر النقی ص ۳۰ ج ۲)۔ ابن عدی لکھتے ہیں کہ عمروالکندی منکر الحدیث ہے، ثقہ لوگوں سے حدیث چراتا ہے۔ ضعفہ (الکندی) ابویعلیٰ الموصلی ذکرہ ابن الجوزی، یعنی ابویعلیٰ موصلی نے عمرکندی کو ضعیف قرار دیا ہے۔ (الجوھر النقی علی ھامش البیہقی ص ۳۰ جلد ۲)۔
فقہا کرام کے ارشادات؛۔
حضرت امام کاسانی (رح) فرماتے ہیں؛ واما محل الوضع فما تحت السرۃ فی حق الرجال۔ کہ مردوں کے لیئے ہاتھ (باندھ کر) رکھنے کی جگہ ناف کے نیچے ہے۔ بدائع الصنائع ۲۰۱/۱
شمس الائمہ امام سرخسی الحنفی (رح) فرماتے ہیں؛۔ واما موضع الوضع والافضل عندنا تحت السرۃ۔ کہ ہاتھ (باندھ کر) رکھنے کی افضل جگہ ہمارے نزدیک ناف کے نیچے ہے۔ (المسبوط۔ ۱/ ۲۹)۔
امام برہان الدین مرغیانی (رح) فرماتے ہیں۔ ترجمہ؛ کہ دائیں ہاتھ کو بائیں پررکھ کر ناف کے نیچے رکھے۔ حوالہ الھدایۃ ۱/ ۱۰۶
محقق ابن الہمام حنفی (رح) نے بھی (تحت السرۃ) ہی کو راجح قرار دیا ہے۔ حوالہ۔ فتح القدیر۔ ۱/۲۴۹
امام قاضی خان تحریر کرتے ہیں یعضی بیدہ الیمنی علیٰ الیسری تحت السرۃ۔ کہ دائیں ہاتھ کو بائیں ہاتھ پر رکھ کر ناف کے نیچے رکھےگا۔ (الخانیۃ علی ھامش الھندیۃ ۔ ۸۷/۱)۔
حافظ عینی نے بھی تحت السرۃ ہی کو ترجیح دی ہے۔ (البنایۃ ۶۰۹/۱، عمدۃ القاری ۴/۳۸۹)۔
علامہ ابن نجیم الحنفی (رح) کا بھی یہی قول ہے۔ (البحرالرقائق ۵۳۸/۱)۔
علامہ امام ملا علی قاری الحنفی الھروی المکی نے بھی اسی کوراجح فرمایا ہے۔ (المرقاۃ، ۲/۵۰۹)۔
مفتی ء شام امام طحطاوی فرماتے ہیں؛ ترجمہ؛ کہ ہاتھ باندھ کر رکھنا جدا سنت ہے اور ناف کے نیچے رکھنا الگ سنت ہے۔ حاشیہ الطحطاوی علی الدرالمختار ۲۱۳/۱۔
علامہ مفتی علاؤالدین ردالمحتار جلد ۱ /۴۷۲ پر لکھتے ہیں۔ وکونۃ تحت السرۃ للرجال۔ یعنی مردوں کے لیئے یہ ہے کہ ہاتھ باندھ کر ناف کے نیچے رکھے
اب کچھ سوالات غیر مقلدین سے؛۔
صحیح مسلم کی حدیث میں دائیں ہاتھ کا بائیں ہاتھ پر رکھنے کا ذکر ہے اور اسکا ظاہری معنی وہی ہے جو مصافحہ میں (ید) کے لفظ کا کیا جاتا ہے، جس طرح وہاں (ید) سے مراد پنچے اور گٹے تک ہاتھ ہے اسی طرح یہاں بھی یہی مراد ہوگی ، لہٰذا اس حدیث کے خلاف کرنا جائز ہے یا نہیں؟
دوم۔ ان احادیث میں جب تطبیق اور جوڑ کی صورت موجود ہے، تو اسے چھوڑ کر بعض احادیث پر عمل کرنا اور بعض کوبیکار چھوڑنا کیا (نام نہاد اہلھدیث) کا کام یہی ہے؟
سوم؛ حدیث مسلم اور حدیث نسائی کی مخالفت کرکے کہنی پکڑنے سے نماز ہوگی یا نہیں؟
چہارم؛۔ ہاتھ باندھنا فرض ہے یا واجب یا سنت اور مستحب؟ نہ باندھنے والوں کی نماز ہوتی ہے یا نہیں؟ اور بھولے سے نہ باندھنے سے سجدہءسہو واجب ہوتا ہے یا نہیں؟
اور جو لوگ نماز میں کہنی نہیں پکڑتے بلکہ صحیح مسلم اور سنن نسائی کی حدیث کے مطابق ہتھیلی کو دوسرے ہاتھ کی ہتھیلی کی پشت پر رکھتے ہیں ان کی نماز ہوتی ہے یا نہیں؟
جواب آیات و احادیثِ صحیحہ غیرمتعارضہ سے دینا ضروری ہے ورنہ غیرمقلدیت توبہ کریں۔
Namaz Me Naaf Ke Neeche Haat Bandhna Aur Aahista Aameen Kehna Masnoon Hai. Aur Yeh Tariqa Hadees e Rasool Ullah SAW , Sahaba Rdh. Aur Tabien Rh. Se Saabit Hai.Chand Riwayaat Naqal Ki Jaati Hai.
2. Abu Juhefa Rh. Hazrat Ali Rdh. Se Naqal karte hai ke Namaz me Haath Ko Haath Par Rakhkar Naaf ke Neeche Badhna Sunnat Hai.( Musannaf Ibn Abi Shaiba : 324 /3 , Abu Dawud : Hadees 856 Safa : 123 )
Ibn Taimiyah Rh. Ke Shagird Ibn Qaiyyam Likhte Hai Ke : (Haath Baandhne ki Degar Hadeeso ke Muqabile me ) Hazrat Ali Rdh. Ki Yeh Hadees Zyada Saheeh Hai. (Badaul Fawaad 91/3 )
3. Hazrat Abu Hurairah Rdh. Ne Farmaya : Namaz me ek Hataili ko Dusri Hataili Par Naaf ke Neeche Rakhna Chahiye : (Sunan Abu Dawud : Safa 123 : Hadees 758 ).
4. Hijaaj Bin Hisaan Rh. Farmate Hai ke Maine Hazrat Abu Mujlas Rh.se Suna , Ya Maine Unse Dariyaaft kiya ke Namaz me Haath Kaise Rakho ? Toh Farmaya ke Namaz Padhne Wala Apne Daaye Haat ki Hataili ke Andruni Hisse ko Apne Baaye Haat Ki Hataili ke Upar Hisse Par Rakhe aur Un Dono ko Naaf se Neeche Rakhe.(Musannaf Ibn Abi Shaiba 323/3 , Hadees Number 3963 )
Alama Maardeeni Rh. Farmate hai ke Is Hadees ki Sanad Unda Hai (Al Jauharun Naqi 47/2 )
Muhaddis e Kabeer Alama Nawawi Rh. Farmate hai : Is Hadees ki Sanad Saheeh Hai.( Asaar e Sunan 149).
5. Jaleel ul Qadar Tabii Hazrat Ibrahim Naqi Rh. Farmate hai ke Namazi Namaz me Apne Daaye Haat Ko Baaye Haat Par Naaf ke Neeche Rakhe. (Musannaf Ibn Abi Shaiba : 322/3 : Hadees Number 3960 ) Is Rivayaat Ki Sanad Hasan Hai ( Asaar e Sunan 150 ).
Muhaddis e Kabeer , Imam Ishaq Rh. Farmate hai ke : Tahtas Surrah Yaani Naaf ke Neeche Haat Bandhna Yeh Hadees me Zyada Qavi Hai aur Tawazo ke Zyada Qareeb Hai.(Al Ausat Li Ibnil Munzil: 94/3).
Imam e Ahle Sunnat wa Jamat Ahmed Bin Hanbal Rh. Ka Mazhab.
Imam Ahmed Bin Hambal Rh. Se Rivayat Hai ke Namaz me Haato ko Naaf ke Neeche Rakhe.Naaf ke Neeche Haat Bandhne ki Rivayaat Hazrat Ali Rdh. , Hazrat abu Hurairah Rdh. , Abu Mujlas , Ibrahim Naqi , Sufiyaan Soori , Ishaq se Marvi Hai , Kyunke Hazrat Ali Rdh. Farmate Hai ke Sunnat me se Hai Daaye Haat Ko Baaye Haat Par Naaf Ke Neeche Rakhna , Rivayaat Kiya hai Is Hadees Ko Imam Ahmed Bin Hambal aur Abu Dawud ne , aur Sunnat se Muraad Sallallahu Alaihi Wasallam ki Sunnat Hai.(Al Mughni 141/2)
Imam ul Muhaddiseen Imam Trimizi Rh. ki Faislakin Tehreer.
Baaz Hazraat ( Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh. ) ke Nazdeek Haato ko (Namaz me ) Naaf ke Upar Bandhna Chahiye aur Baaz(Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh.) ke Nazdeek Haato ke Naaf ke Neeche Bandhna Chahiye aur In Dono Soorto ki Unke yaha Gunjayish Hai ( Trimizi : 59/1 , Hadees : 252 )
Ibn Taimiyah Ke Shagird Ibn Qayyim Ki Tehqeeq aur Faisla :
Haato ko (Namaz me ) Seene Par Rakhna Makrooh Hai aur Yeh IsLiye Makrooh Hai Kyunki Nabi e Karim Sallallahu alaihi Wasallam se “ Takfeer “ ki Mumaanat Marwi Hai aur Takfeer se Muraad Seene Par Haat Rakhna Hai.(Badaa Ul Fawaaid 980/3 )
نماز میں ہاتھ ناف کے نیچے باندھنا سنت ہے۔ اس کے متعلق احادیث اور آثار درج ذیل ہیں:
۱. عن علی رضی الله عنه قال ان من السنة فی الصلة وضع الأکف علی الأکف تحت السرة
"حضرت علی رضی اللہ عنہ بیان کرتے ہیں کہ نماز میں سنت یہ ہے کہ ہتھیلیوں کو ہتھیلیوں پر ناف کے نیچے رکھا جائے۔
أحمد بن حنبل، المسند، ۱ : ۱۱۰، رقم : ۸۷۵، مؤسسة قرطبة مصر
۲. عن أبی جحيفة ان علي رضی الله عنه قال السنة وضع الکف علی الکف فی الصلة تحت السرة
۲. عن أبی جحيفة ان علي رضی الله عنه قال السنة وضع الکف علی الکف فی الصلة تحت السرة
'ابو جحیفۃ سے روایت ہے کہ حضرت علی رضی اللہ عنہ نے فرمایا نماز میں ایک ہتھیلی کا دوسری پر ناف کے نیچے رکھنا سنت ہے۔
أبو داؤد، السنن، ۱ : ۲۰۱، رقم : ۷۵۶، دار الفکر
۳.
۳.
عن علی أنه کان يقول ان من سنة الصلة وضع اليمين علی الشمال تحت السرة
'حضرت علی رضی اللہ عنہ سے روایت ہے کہ نماز میں دایاں ہاتھ بائیں ہاتھ پر ناف کے نیچے رکھنا سنت ہے'۔
دار قطنی، السنن، ۱ : ۲۸۶، رقم : ۱۰، دار المعرفة بيروت
بيهقی، السنن الکبری، ۲ : ۳۱، رقم : ۲۱۷۱، مکتبة دار الباز مکة المکرمة
۴. عن ابرهيم قال يضع يمينه علی شماله فی الصلة تحت السرة
حضرت ابراہیم فرماتے ہیں کہ نماز میں دایاں ہاتھ بائیں ہاتھ کے اوپر ناف کے نیچے رکھے۔
أن أبی شيبه، المصنف، ۱ : ۳۴۳، رقم : ۳۹۳۹، مکتبة الرشيد الرياض
۵.عن علی قال من سنة الصلاة وضع لأيدی علی الأيدی تحت السرر
'حضرت علی رضی اللہ عنہ سے مروی ہے کہ نماز میں ہاتھوں پر ہاتھ نافوں کے نیچے رکھنا سنت ہے۔
ابن ابی شيبه، المصنف، ۱: ۳۴۳، رقم : ۳۹۴۵
مذکورہ بالا دلائل کے علاوہ بھی بہت ساری روایات موجود ہیں۔ اسی طرح ناف کے اوپر ہاتھ باندھنے کے بارے میں بھی روایات موجود ہیں، لیکن ناف سے نیچے ہاتھ باندھنے
والی زیادہ قوی ہیں۔
والی زیادہ قوی ہیں۔
تطبیق یہ ہے کہ نماز فرض ہونے کے فورا بعد ہی صحابہ کرام پر سختی نہیں کی گئی تھی کہ خاموشی کے ساتھ کھڑے ہونا، ادھر ادھر نہیں دیکھنا یا ہاتھ اسی طرح ہی باندھنا ہیں بلکہ یہ تمام طریقے آہستہ آہستہ لاگو کیے گئے۔ جس طریقہ سے حضور صلی اللہ علیہ وآلہ وسلم نے آخری دور میں نماز پڑھی اس کو زیادہ ترجیح دی جائے گی ورنہ تو جس طرح بھی حضور صلی اللہ علیہ وآلہ وسلم نے نماز ادا فرمائی وہی سنت ہے۔ اللہ تعالی نے ایسا اہتمام فرما دیا ہے کہ آقا علیہ الصلاۃ والسلام کی تمام سنتیں زندہ ہیں۔
Important Note:
As usual (the deviants) has removed hadith of Abi Dawood Sharif from their new publications, and in almost all places, covertly declared this sound hadith as "daeef". Check the scans and marks to examine it.
First those scans which are having this hadith! Sunan Abi Dawuod Dar Ibn Hazm Edition.
Sunan Abi Dawood Sunni Orthodox Version Arabic
Urdu Authentic Orthodox Version of Sunnan Abi Dawood
Now Showing Some Wahhabi Versions in which they declare this Hadith as "Daeif"
Al-e-Suleman Version
Now in this Maktabatul Makkah version, Mosisatal Ryan Beirut version, and Darul Qibla version shows another way of game. They are though showing hadith, but they had taken hadith number 756 from series and put it in Hashiya check it.
Another Wahhabi Publication Bait al Afkar al Dawliya edition did the same thing i.e., declaring it daeef
Scan of Bada'el Fawaid of Ibne Taymmiyah's Student ibne Qayyim al jawzia declaring this hadith authentic
Musnaf Ibne Abi Shaiba's Authenticity to this matter with Sahih ul isnad narration
To be continued.
[Scans Link 1] [Scans Link 2]
As usual (the deviants) has removed hadith of Abi Dawood Sharif from their new publications, and in almost all places, covertly declared this sound hadith as "daeef". Check the scans and marks to examine it.
First those scans which are having this hadith! Sunan Abi Dawuod Dar Ibn Hazm Edition.
Sunan Abi Dawood Sunni Orthodox Version Arabic
Urdu Authentic Orthodox Version of Sunnan Abi Dawood
Now Showing Some Wahhabi Versions in which they declare this Hadith as "Daeif"
Al-e-Suleman Version
Now in this Maktabatul Makkah version, Mosisatal Ryan Beirut version, and Darul Qibla version shows another way of game. They are though showing hadith, but they had taken hadith number 756 from series and put it in Hashiya check it.
Another Wahhabi Publication Bait al Afkar al Dawliya edition did the same thing i.e., declaring it daeef
Scan of Bada'el Fawaid of Ibne Taymmiyah's Student ibne Qayyim al jawzia declaring this hadith authentic
Musnaf Ibne Abi Shaiba's Authenticity to this matter with Sahih ul isnad narration
To be continued.
[Scans Link 1] [Scans Link 2]
