Tag Archives: ibadi-muslims

“The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember Allah very often.” (Qur’an 33:21)

“And perform the prayer, and pay the alms, and bow with those that bow.” (Qur’an 2:43)

“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)

﷽ 

What you are about to see cannot be unseen.

You are about to learn information concerning the prayer of the Blessed Prophet (saw). Whoever adopts it adopts and is blessed and whoever leaves it is accountable.

It has been attributed to the Blessed Messenger (saw) in the following hadith:

Malik ibn Al-Huwayrith reported:

We came to the Prophet (saw) while we were young men, and we stayed with him twenty nights. Then the Prophet considered that we were anxious to see our families, so he asked us who we had left behind to take care of them, and we told him. The Prophet was kindhearted and merciful, and he said, “Return to your families, teach them, and enjoin good upon them.” Pray as you have seen me praying. When the time of prayer arrives, then one of you should announce the call to prayer and the eldest of you should lead the prayer.

Source: (https://sunnah.com/bukhari:6008)

The hadith above has been used by many people to advocate that Muslims should try and pray the way that the Blessed Messenger (saw) prayed.

Often what they really mean is to pray the way they think he prayed.

Clarity from Obfuscation: Where to place the hands in the prayer?

We have a situation in the Muslim Ummah in which there are certain groups who go around and police other people’s prayers. They are like the ‘prayer police’. I honestly think that many of them are coming from a place of sincerity in that they only want you to follow what they believe the Blessed Messenger (saw) was doing.

However, they give the false impression that the correct way of doing the prayer is to place the right hand over the left hand (somewhere…) –we will come to this latter. Thus, they will give the impression that anyone who does anything different from this is not doing the prayer of the Blessed Messenger (saw) or worse, ye,t they are doing innovation!

Interestingly enough, the statement “placing the hands on the chest” is not contained in either of the two most authentic collections of the Sunni hadith corpus, namely, al-Bukhari or Muslim!

What we have are two ways of obtaining evidence about the way the Blessed Messenger (saw) performed his prayer.

Since we do not have a video recording of how the Blessed Prophet (saw) prayed how is the sunnah of the Blessed Messenger (saw) preserved and transmitted?

1. Diagram A: Sunnah preserved via mass living connected chains via the mass transmitted living sunnah as actual practice. This means that masses of people pray who observe their seniors, scholars and learned people pray who observe their seniors and scholars, and learned people pray who observe their seniors, scholars and learned people pray who observed the Prophet (saw) prayed.

2. Diagram B: Sunnah preserved in the form of an oral report as theoretical practice. Theoretical practice because these are scholar’s interpretations of what the lone narrator reports entail. Often they contain many conflicting suggestions about how the Prophet (saw) prayed. Often the scholar who employs this method does his/her best to deduce how the Prophet (saw) might have prayed. These become documented in writings.

3. Diagram C: Now, obviously, the hadith (report) or sunnah (practice) — which we have in our hands in the form of writings, started off as khabar al-wahid or lone narrator oral reports. However, without context, (mass living and mass transmitted practice) it is difficult to determine with certainty and clarity the authority they convey. This is why these reports are often called dhaani, which means they imply certainty about a matter but do not necessarily convey it.

Diagram B & Diagram C, for all practical purposes, are the same methodologies.

An example of context in regard to the sunnah is knowing if a prophetic practice was enforced or abrogated.

An example of abrogated sunnah

“Narrated Al-Bara:

The Prophet (saw) prayed facing Bait-ul-Maqdis (i.e. Jerusalem) for sixteen or seventeen months but he wished that his Qibla would be the Ka`ba (at Mecca). (So Allah Revealed (2.144) and he offered `Asr prayers(in his Mosque facing Ka`ba at Mecca) and some people prayed with him. A man from among those who had prayed with him, went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, “I, (swearing by Allah,) testify that I have prayed with the Prophet (saw) facing Mecca.” Hearing that, they turned their faces to the Ka`ba while they were still bowing. Some men had died before the Qibla was changed towards the Ka`ba. They had been killed and we did not know what to say about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed:– “And Allah would never make your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly Allah is Full of Pity, Most Merciful towards mankind.” (2.143)

Source: (https://sunnah.com/bukhari:4486)

What this means is that it was the sunnah of the Blessed Messenger (saw) to pray facing towards Jerusalem and then the sunnah was to pray facing towards the Ka’ba and there were companions who died, and this information did not reach them.

An example of the sunnah in theoretical practice as interpreted by scholars.

“Abdullah ibn Maslama related to us, on the authority of Malik from Abi Hazim from Sahl ibn Sa’d He said:

“The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”

Source: (https://sunnah.com/bukhari:740)

Problems with the above hadith:

#1) It is not an explicit report or statement or action of the Prophet (saw).

#2) The statement, “That the people were ordered that a person is to place their right hand over their left forearm during prayer” is the statement of the Companion, Sahl. And he doesn’t say that the Prophet (saw) gave this order. So there is a possibility that another could have given this order.

#3) The statement, “I know only that he attributes that (yanmi dhalika) to the Prophet” is not the statement of Sahl.  Rather, it is the statement of the Tab’i Abu Hazim. So there is no certainty that Sahl actually attributed this to the Prophet (saw), since Abu Hazim is merely conjecturing about what he remembers.

#4) The statement of Isma’il is that (I only know that) That is attributed to (yunma dhalika).” And he didn’t say, “He attributes (yanmi).” Further emphasizes the belief that Abu Hazim didn’t actually hear Sahl attribute the order to the Prophet (saw).

TAKING THE SUNNAH BY THE METHOD OF DIAGRAM B or DIAGRAM C

The problem with scholars’ interpretations of lone narrator’s reports will be shown.

Notice that many Muslims pray with their right hand over their left hand below their navel or up midway above the navel or high up on the chest. So, obviously that hadith above (which has been shown not to be firmly established by the Prophet) doesn’t help us to know where to place the hands.

You could even do takbir and then put your hands behind your back taking the left forearm with the right hand as in the picture above! Of course, no one among Muslims is doing this. However, this clearly demonstrates why relying upon the methodology relied upon in diagrams B & C above can be problematic.

The group(s) that proclaim the ‘Salafi Manhaj’ are in major dispute in regard to the Prophets prayer based upon the principles of interpretation in diagrams B & C

Sticking with the already previously mentioned Hadith: “The people were ordered that a person is to place their right hand over their left forearm during prayer” and showing the challenges of interpretation rather than going by mass-living mass-transmitted practice.

A very important point.

Many among the Salafis think that just quoting the above hadith is enough to negate sadl-laying the arms at the side. However, that is simply not the case at all! Because that hadith does not indicate if this was to be done before the ruku (see fig 3. and fig 4. below)or the returning position after ruku.

Salafi Interpretation number 1.

The Salafi will place the right hand over the left hand before bowing and after bowing, they leave the hands at the side (sadl).

In figure 4, the majority of Muslims, Ibadi, Shi’i, Shafi’i, Maliki, Hanafi leave their hands at the side after bowing.

Salafi Interpretation number 2.

The Salafi will place right hand over the left hand before bowing and after bowing, they again place the right hand over the left!

In figure 4, the majority of Muslims, Ibadi, Shi’i, Shafi’i, Maliki, Hanafi do not grasp their hands after bowing.

You can see that here: https://www.youtube.com/watch?v=yYyPSjWAIi8 (SORRY IT WAS REMOVED)

For some strange reason someone didn’t want you to see the above video. As if it was a national intelligence secret. Thankfully, for you dear reader, we saved it. Voilà!

So you can see those Salafis who follow interpretation number 2 in the video below. They place the right hand over the left hand after bowing.

It is a point of dispute among those Muslims who claim to be following: “The way of the Salaaf.”

Among the big Salafi Shaykhs who practice this are:

Shaykh Badeeu deen As-Sanadi and Shaykh Bin Baaz, whereas Shaykh al-Albaani declared that those who did that are innovators.

The proof text that Bin Baaz uses for his position is the very hadith under discussion above! So this hadith does not tell us if the hand is placed one over the other (where they are to be placed) and if they are to be folded (before or after the bowing- ruku)!

You can read more about that here:

Placing the Hands Back on the Chest after the Rukoo’ – Shaykh al Albaani

So who was the correct way of praying? Who was upon innovation? If people say this is just a matter of ijtihad (interpretation), what they are saying is that one can still be rewarded for guessing how the Prophet (saw) prayed. One of them, either Bin Baz or Albaani, went their entire life without praying one prayer correctly? Yikes!

Possible Salafi Interpretation number 3.

A possible interpretation of the above hadith is to leave the hands at the side before bowing and, after bowing, they place the right hand over the left.

In figure 4, now no one is currently doing this, but it does show the problem of simply relying upon interpretation of the hadith.

In the above hadith you will not find any of the following information:

1. It doesn’t tell you to place your right hand over your left forearm behind your back.
2. It doesn’t tell you to place your right hand over your left forearm below your navel.
3. It doesn’t tell you to place your right hand over your left forearm in the mid-section.
4. It doesn’t tell you to place your right hand over your left forearm before ruku.
5. It doesn’t tell you to place your right hand over your left forearm after ruku.
6. It doesn’t tell you to place your right hand on your left shoulder.
7. It doesn’t tell you to place your right hand under the chin at the top of the sternum.

THE PEOPLE WERE ORDERED THAT A PERSON IS TO PLACE THEIR RIGHT HAND OVER THEIR LEFT FOREARM DURING PRAYER.

Various Muslim polities and empires would often force their viewpoints and positions on the masses. They would also force people to change their acts of worship.

Example being: The Shirazi Shi’a dynasty that forced people to adopt their prayer as well as adopt their version of Shiasm in general!

“It was, however, nothing less than a reign of terror that inaugurated the new dispensation. On capturing Tabriz in 907/1501, a city two-thirds Sunnite in population, Shah Esmāʿil threatened with death all who might resist the adoption of Shiʿite prayer ritual in the main congregational mosque, and he had Qezelbāš soldiers patrol the congregation to ensure that none raise his voice against the cursing of the first three caliphs, viewed as enemies of the Prophet’s family. In Tabriz and elsewhere, gangs of professional executors known as the tabarrāʾiān would accost the townsfolk at random, forcing them to curse the objectionable personages on pain of death. Selective killings of prominent Sunnites occurred in a large number of places, notably Qazvin and Isfahan, and in Shiraz and Yazd, outright massacres took place. Sunnite mosques were desecrated, and the tombs of eminent Sunnite scholars destroyed (Aubin, 1970, pp. 237-38; idem, 1988, pp. 94-101).”

Source: Hamid Algar http://www.cultureofiran.com/islam_safavid_era.html

Another example of prayer being an issue of politics is the history of the rivalry in West Africa between the two Sufi Tariqah: The Tijani and The Qadiri.

“Beginning with the 1949 demolition of the Tijani mosque in Sokoto Province at the order of the sultan of Sokoto, tensions between Tijaniyya and Qadiriyya periodically erupted into violence throughout the 1950s and 1960s. A 1956 riot in two districts of Sokoto resulted in four deaths, including that of a Qadiri imam. In 1965, again in Sokoto Province, clashes attributed to Tijaniyya-Qadiriyya disputes resulted in the deaths of eleven policemen. As in Mali , a potent symbol of and perhaps pretext for inter-brotherhood antagonism remains the posture of arms during prayer: Tijanis cross their arms over the chest (kabalu), whereas Qadaris keep their arms straight at their sides. The Qadiris regard kabalu as heretical.”

Source: (The History of Islam in Africa  page 219)

“The exact ritual of prayer has long been an expression of difference-especially whether the arms are folded (kablu) or at one’s side(sadlu) when standing in the course of prayer. After Friday prayer, there is also the issue of what dhikr is said and for how long-and whether, as a novelty, bandiri drums are used. There were thus very visible and audible differences between Qadiri and Tijani Muslims, and these could become a source of much controversy. In some emirates, the Tijaniyya clearly represented opposition to the ruling establishment when that establishment was Qadiri. Given that ‘Uthman dan Fodio was a Shaikh of the Qadiriyya and his son was a successor Muhammad Bello refused to abandon his father’s tariqa in favour of the new, radical Tijaniyya (which a visitor to Sokoto, ‘Umar al-Futi, was then strongly promoting), then joining the Tijaniyya was in effect an act of dissidence or at least dissent.”

Source: (Sects & Social Disorder: Muslim Identities & Conflict in Northern Nigeria page 43)

The issue of the kabalu (folding the hands) or the sadlu (leaving them) was ordered in the Tijani Tariqa as an outward display of political dissonance and a means of separating them and making them distinct.

“For example, Shaykh al-Tijani (RA) strongly recommended us to recite the Basmalah loudly before the Fatihah. This is against the Maliki and Hanafi Madhhabs, but we have to follow it. Shaykh Ibrahim (RA) ordered his (mostly Maliki) followers to pray with folded hands, so Maliki Tijanis have to do it, even if it goes against the Maliki Madhhab. Indeed, when he was ordered by Allah, Rasul (SAW), and Shaykh al-Tijani (RA) to order the people to pray with folded hands, many people in West Africa fought him. They said to him: “But your father (RA) prayed with open arms???” He replied: “Al-Humduli’Llah! Allah has not ordered us to follow anyone absolutely but the Prophet (SAW)”. Also, when someone said: “But Shaykh al-Tijani (RA) is related to have prayed with open arms too?” Baye (RA) replied: “We take the Tariqah from Shaykh al-Tijani (RA) and we don’t go an inch against him. But, we take the Shari’ah from Rasul-Allah (SAW).” As Shaykh Mahy Cisse told me, Shaykh al-Tijani (RA) also wished to pray Qabd but was not given the permission than as he had other affairs to see to, as well as the fact that his following in Fes and Morocco was not big enough to bring about such a major change. Everything has a time, and the Shaykh al-Tijani (RA) ordered Shaykh Ibrahim (RA) to revive this Sunnah among the Malikis.”

Source:(https://www.facebook.com/181790208517422/posts/the-salah-of-ibrahim-niass-may-allah-be-pleased-with-himwritten-and-published-by/640450455984726/)

We should be careful not to take our fiqh and our ijtihad from dreams as anyone can say anything.

If a Shaykh, especially a Sufi Shaykh, does such a thing, they put you in a difficult position. They are either lying or telling the truth.

Shaykh Hamza Yusuf on the politics of prayer.

Shaykh Hamza Yusuf had quoted something very interesting from the great Hanafi master of fiqh and hadith: Mulla ‘Ali al-Qari.

Quoting from Mulla ‘Ali Qari Shaykh Hamza Yusuf says,

“Mulla ‘Ali Qari says it could have been the Prophet, It could have been the Khulafa, or it could have been the rulers that were telling people to do that.”

Shaykh Hamza Yusuf continues:

“So even the Hanafi, one of the great Hanafi scholars of Hadith, it’s not clear who was telling who to do what.”

Shaykh Hamza Yusuf continues:

My conclusion is, I actually think it’s a political thing. Because the two people who were leaving their hands at their side were the people who were most resistant to the Umayyad rule. And that was the Khawarij and the Shi’a. So it’s very interesting that the thing that immediately distinguishes your political allegiance is the prayer.” 

Source is: @ 07:20 seconds into the video

In fact, further proof of what Shaykh Hamza Yusuf says comes to us in the following hadith:

Ibn ‘Abd Al-Barr in his book al-Tamheed narrates that:

‘Abd Allah ibn al-Izar said, ‘I used to make tawaf around the Kaba with Said ibn al-Jubayr. Once, he saw a man placing one hand over the other, so he went to him, separated his hands, and then returned to me.

Source: (al-Tamheed Ibn ‘Abd al-Barr 20:76)

Placing one hand over the other was considered to be munkar by Said ibn Al-Jubayr because you can only change an act that is known to be munkar. It is also interesting that he (Said ibn Al-Jubayr) observed a man doing this, meaning that this novel practice ‘stood out to him’. So the majority practice during the time of the companions and their successors was to place the arms at the side.

Keep in mind that Said ibn Al-Jubayr took part in the Battle of Dayr al-Jamājim against the Umayyds!

Also, keep in mind that not everyone who prayed sadl (hands to the side) opposed the Umayyads.

An example of this is: Sa’id ibn al-Musayyib. Sa’id ibn al-Musayyib refused to give allegiance to Abdullah ibn Al-Zubayr, who was opposed to the Umayyads.

Also, the hadith narrated in al-Tamheed: ‘Abd Allah ibn Yazid said, “I never saw Said ibn al-Musayyib holding his left hand with his right hand in the prayer, he used to lay them straight.”

Sa’id ibn al-Musayyib was one of the biggest Tabi’een in Madina, and this was thus the practice of the people of Madina that Imam Malik witnessed.

Source: (al-Tamheed Ibn ‘Abd al-Barr 20:76)

These pieces of information are important and anyone who takes this religion seriously needs to pause and reflect.

1. Where did these men get the practice of laying their hands straight in prayer from?
2. Where these people innovators? If they were, how can we trust information from them?
3. Is there anyone from among the Salafi, or any other group of Muslims who claims that Sadl (laying hand straight) was a sunnah of the Prophet (saw) that was abrogated?
4. If yes to question 3, what is the proof?

HOW DID ABU UMAMA BIN SAHL PRAY?

How did Abu Umama Bin Sahl Ibn pray?

Abu Umama bin Sahl is one of the Sahaba. His full name is Asad bin Sahal bin Hunaif Al Ansari and The Blessed Messenger (saw) used to call him Abu Umama.

Look at the hadith of Imam Abu Zur’ah, the Shaykh of Imam Al Bukhari!

وحدثني عبد الرحمن بن إبراهيم عن عبدالله بن يحيى المعافري عن حيوة عن بكر بن عمرو أنه لم ير أبا أمامة -يعني ابن سهل- واضعا إحدى يديه على الأخرى قط ولا أحدا من أهل المدينة حتى قدم الشام فرأى الأوزاعي وناسا يضعونه

Source: (Tarikh Abu Zur’ah pg. 319. Hadith 1785)

“Abd al-Rahman ibn Ibrahim told me on the authority of Abdullah ibn Yahya al-Ma`fari on the authority of Haywa on the authority of Bakr ibn Amr that he had never seen Abu Umamah – meaning Ibn Sahl -ever put one of his hands on the other [in prayer], and no one from the people of Madinah did that either. When he came to Syria he saw al-Awza`i and other people placing one hand on the other.”

In other words, Bakr ibn Amr observed that this was a practice of the Syrians.

Recall the hadith:

“Abdullah ibn Maslama related to us, on the authority of Malik from Abi Hazim from Sahl ibn Sa’d He said:

“The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”

Source: (https://sunnah.com/bukhari:740)

Sahl ibn Sa’d — the same one who has informed us that people were ordered by an undisclosed source to initiate a practice in prayer (namely, put the right hand over the left arm in the prayer), is the same one who informed us that some vile undisclosed individual ordered him (Sahl ibn Sa’d) to curse Ali.

Sahl b. Sa`d reported that a person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl b. Sa`d and ordered him to abuse `Ali. Sahl refused to do that. He (the governor) said to him:

If you do not agree to it (at least), say: May Allah curse Abu Turab. Sahl said: There was no name dearer to `Ali than Abu Turab (for it was given to him by the Prophet himself) and he felt delighted when he was called by this name. He (the governor) said to him: Narrate to us the story of his being named as Abu Turab. He said: Allah’s Messenger (saw) came to the house of Fatima, and he did not find `Ali in the house; whereupon he said: Where is your uncle’s son? She said:”There was something that cropped up between me and him which had annoyed him. He went out and did not rest there. Allah’s Messenger (saw) asked a person to find out where he was. He came and said: Allah’s Messenger, he is sleeping in the mosque. Allah’s Messenger (saw) came to him and found him lying in the mosque and saw that his mantle had slipped from his back and his back was covered with dust and Allah’s Messenger (saw) began to wipe it away from him (from the body of Hadrat `Ali) saying: Get up, covered with dust (Abu Turab); get up, covered with dust.

Source: (https://sunnah.com/muslim:2409)

THE THREE PIECES OF EVIDENCE THAT ARE USED BY SOME MUSLIMS TO ADVOCATE CLASPING THE HANDS ABOVE THE NAVEL.

Now we will be looking at the only three pieces of evidence to support the majority practice (all three of them hotly disputed).

• 1) The Hadeeth of Wa’il Ibn Hujr in Ibn Khuzaimah
• 2) The Hadeeth of Halb At-Taa’ee in Tirmidhi3)
• The Mursal report of Tawus in Sunan Abu Dawud

Now we will be looking at the only three pieces of evidence to support the idea of placing the hands on the chest in prayer (all three of them hotly disputed).

Before we begin this section,we want to say that the proofs and evidence are largely taken from the Sunni Maliki scholar, Mukhtar ibn Muhaydimat ad-Daudi ash-Shinqiti.

He wrote a treatise called: “The Legality of Draping the Arms in Salah”. His works are often used but rarely is the source credited. Allah (swt) has certainly rewarded all who have contributed towards learning and truth!

• 1) The Hadith of Wa’il Ibn Hujr in Ibn Khuzaimah
• 2) The Hadith of Halb At-Taa’ee in Tirmidhi
• 3) The Mursal hadith of Tawus in Sunan Abu Dawud

HADITH NO. 1 THE HADITH OF WA’IL IBN HUJR

Sayyiduna Wail bin Hujr says, ‘I prayed with the Prophet (saw) and he placed his right hand over his left on his chest’.

Source: (Ibn Khuzaimah, 479)

This hadith has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr.

However, it is only Muammal who reports these additional words from Sufyan al Thawri.

Sufyan’ al Thawri’s other student, Abdullah bin al Waleed, who also narrates this hadith from him, does not include these words in his narration as recorded in Imam Ahmad’s Musnad. Source: (Ahmad 18392)

It is an accepted principle of hadith that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable narrators in his wording of a hadith, then his narration will be declared shaadh (irregular) and will not be accepted.

Ibn al Qayyim al Jawziyyah also says in I’laam al Muwaqqieen, ‘No one has said upon the chest apart from Muammal bin Ismaeel.’

Source: (I’ilaam al Muwaqqieen 2/361)

Study the following observations of the scholars of Jarh and T’adeel about Muammal bin Ismaeel:

Hafiz Ibn Hajar Al Asqalani has made it clear in his Fath al-Bari that there is daif (weakness) in Muammal bin Ismaeel’s narration from Sufyan. The above hadith has this very chain of narration

Source: (Fath al Bari, 9/297).

WHY IS SUCH A HADITH NOT INCLUDED IN BUKHARI OR MUSLIM?

Imam Bukhari mentions that Muammal ibn Ismaeel is among the munkarul Hadith (denounced in hadith).

Source: (Aathar Us-Sunan Pg. 65, Chapter: Placing the hand on the chest).

(People who view Imam Bukhari as the ultimate authority in matters of hadith should note his following statement:

“It is not permissible to narrate from anyone whom I have labeled munkar al hadith” Source: (Mizan al I’itidal. 1/119)

Shaykh ibn al-Hammaam said in ‘at-Tahreer’, ‘when al-Bukhari says about someone, “there is a problem in him” then his hadith is not depended upon or used for support, or given any consideration.’

Observe the following list of narrators who have all reported the same hadith from Aasim bin Kulaib but none of them have included the additional words ‘upon the chest’ reported by Muammal bin Ismaeel

Sh’ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad’s Musnad.

Source: (Ahmad 18398, 18371 & 18397)

Zaidah as in Imam Ahmad’s Musnad, Darimi, Abu Dawood. Nasai and Baihaqi

Source: (Ahmad 18391, Darimi 1357, Abu Dawood 726, Nasai 889 and Baihaqi 2325)

Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood, and Nasai

Source: (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265)

Abdullah bin Idrees as in Ibn Majah

Source: (Ibn Majah 810)

Salam bin Saleem as in Abu Dawood Tayalisi’s Musnad

Source: (Abu Dawood Tayalisi 1020)

In Layperson understanding, it is like this.

A -B-C-D-E-F than G says…
A -B-C-D-E-F
A -B-C-D-E-F
A -B-C-D-E-F

So what happens if we go and double-check what G says? So after double-checking what G says, we go back and see transmissions from F through other chains and none of them say what G is saying. G stands alone in his statement!

Those who claim the Salafi approach have some bizarre logic.

We have 7 people in the example above who narrate this hadith from Aasim bin Kulaib. 6 out of 7 confirm they do not have the extra wording. One of these students, Sufyan Al Thawri, now has two people narrating from him. One of the two students, Abdullah bin al Waleed, also narrated the same as the other 6 students of Aasim bin Kulaib. However, one of Sufyan’s students, Muammal bin Ismail, has the extra wording.

This is what passes as daleel for the Salafi!

Which should be a huge eye-opener to anyone reading this. If the prayer of the Blessed Messenger (saw) was folding the right hand over the left upon the chest, it would be a mass-transmitted practice.

This is something as frequent as praying five times a day, every day until He (saw) died! The very fact that they need to go and double-check these statements should open some eyes!

Questions:

So, before we would be inclined to accept such a description of the prayer, just our hearts and curiosity:

1) Is it possible to have the quote from Sufyan Al Thawri or Aasim bin Kulaib where he said the Blessed Prophet (saw) prayed with his hands upon his chest?

We would ike to ensure thjat we are following the Salaaf and not someone’s simple mistake by making an added addition.

2) Why did Imam Bukhari denounce Muhammal ibn Ismaeel, and why does he not use him in his narrations?

3) Why did Ibn Hajar Al Asqalani declare Muhammal’s narrations from Sufyan At Thawri as weak?

HADITH NO. 2 THE HADITH OF HULB AT-TA’I

The hadith of Hulb Al-Ta’i reported by Imam Ahmad in his ‘Musnad’. Also reported in Tirmidhi, Ibn Majah, and Daraqutni,

“That Yahya bin Sa’eed narrated to us from Sufyan At Thawri , from Simak bin Harb from Qabisa bin Hulb from his father that, ‘I saw the Messenger of Allah (saw) turn from his left to right, and place these on his chest, and Yahya al-Yamanee depicted this by placing the right hand upon the left (on the chest) above the level of the elbows.’

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

Observe the following narration of the same hadeeth without the extra wording of ‘upon his chest’.

Abu al Ahwas reports from Simak bin Harb from Qabisa bin Hulb from his father that the Prophet (saw) would lead us in prayer and would clasp his left hand with his right.

Source: (Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan-fair hadith)

Shareek reports from Simak from Qabisa bin Hulb from his father, who says (towards the end of a longer hadith), ‘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.’

Source: (Ahmad 21464)

Wakee reports from Sufyan from Simak bin Harb from Qabisa bin Hulb from his father, who says, ‘I saw the Prophet (saw) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.’

Source: (Ahmad2146I & 21475. Daruqutni 1087. al T’aleeq al Hasan 1/145)

Daraqutni narrates from Abdul Rahman bin Mahdi and Wakee’, from Sufyan from Simak bin Harb from Qabisa bin Hulb from his father who says, ‘I saw the Prophet (saw) place his right hand upon his left in prayer.’ Source: (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.

The weakness of this Hadith.

Weakness #1: Qabisa ibn Hulb has been classified as weak and unknown.

Shawkani said: “In the chain of this hadith is Qabisa ibn Hulb. Simak bin Harb is the only one to narrate from him. Al-‘Ijli considered him to be reliable. And Ibn Al-Madini and Nasa’i said: “(He is) Unknown.”

Source: (Nayl Al-Awtar [2/200])

Weakness #2: Simak bin Harb has been classified as weak.

Dhahabi said about him: “Sufyan At Thawri, Shu’ba, and others declared him to be weak. And Imam Ahmad said: “He is unstable (mudtarib) in Hadith.” And Nasa’i said: “He used to be dictated to. And he would learn (from those dictated notes.).”

Source: (Al-Mizan [2/422 &423])

So there is a weak transmitter that transmits from another who is unknown. So no attention is to be shown to it!

As for what Tirmidhi relates from Simak bin Harb from Qabisa ibn Hulb from his father, who said:

“The Messenger of Allah used to lead us, and take his left with his right.” and declared it to be Hasan (of fair grading), then said, “Action is in accordance with this among the companions of the Prophet (saw). “

There is no doubt that he (Tirmidhi) depended upon the hadith of Hulb in attributing this action, since there is a distance (in time) between him, and between the Sahaba and Tabieen. Also, because he didn’t mention any support for that (placing hands on the chest) other than the Hadith of Hulb.

If it (the hadith) had been Sahih (sound) in chain and text, it could have possibly passed as evidence. However, it is one of the narrations of Simak and Qabisa. And it has already preceded that Simak is weak… and Qabisa is unknown (majhool). And only Simak narrates on his authority. And Tirmidhi’s choosing of this chain from (all) the different chains going back to the Prophet in this chapter is proof that all chains of transmission fall in the center of embarrassment.

In the layperson’s understanding, it is like this:
A -B-C-D-E-F than G says…H…says
A -B-C-D-E-F
A -B-C-D-E-F
A -B-C-D-E-F

So, what happens is we go and double-check what G says. So after double-checking what G says, we go back and see transmissions from F through other chains and none of them say what G is saying from F. Not only that, but it is known that G is unstable as a transmitter. Not only this but G is relying upon H and no one seems to know who H is!

Those who claim the Salafi approach have some bizarre logic.

Three transmitters transmit from Simak without the extra wording, and out of those three transmitters, one of them, Sufyan, has three transmitters and only one of them, Yahya bin Sa’eed, has the extra wording. It is highly likely that this is a text corruption by a scribe.

Questions:

1) Again why isn’t such a Hadith in Bukhari or Muslim?

2) Why did Tirmidhi choose this chain from all the different ones going back to the Prophet (saw)?

3) Why did Imam Ahmad declare him (Simak bin Harb) to be unstable in Hadith?

4) Why did Imam Nasa’i declare Qabisa ibn Hulb as unknown?

HADITH NO. 3 THE HADITH OF TAWUS

And from the Hadith these people depend upon is the hadeeth of Tawus.

Reported by Abu Dawud in ‘al-Maraaseel’ who said, ‘Abu Tawba narrated to us from al-Haytham (ibn Humaid) from Thawr bin Yazeed from Sulaiman bin Musa from Tawus who said, ‘The Messenger of Allah (saw) placed his right hand upon his left and then hold them tight on his chest while in prayer.’’

Source: (Abu Dawud 759)

Weakness #1:

This report is incompletely transmitted since there are undisclosed companion and/ or even non-companion intermediaries between these Tabi’in.

So the Hadith of Tawus is Musral, because Tawus is a Taabi’ee. So he could not have seen the Blessed Messenger (saw).

However, the mursal hadith is considered a proof by Imam Abu Hanifa, and the Hanafi’s have their response to this.

Status of Mursal Hadith.

How did the Sunni Imams deal with mursal Hadith?

It is a proof with Imam Malik when it confirms the Amal of Madinah. This does not confirm the Amal of Madinah from a Maliki point of view, because the view of Imam Malik is that the hands are laid to the sides.

Unless the report describes the nawaafil or sunnah prayers.

It’s a proof with Imam Ahmad in general, and we all know the best position of Imam Ahmad is that the hands are below the navel.

And according to Imam Shafi’i, the mursal hadith are not acceptable unless there is another chain with a complete isnaad that backs it up.

Weakness #2: The first narrator of this tradition is Abu Tawba, whose full name is Ahmed bin Salem. IIbn Hajar Al-Asqalani, said of him, “He is famous for tailoring fake traditions.”

Source: (Mizan ul E’tidaal, volume 1, page 100

Ibn Hajar writes in Taqreeb al-Tehzeeb that, “he was unreliable and an extreme liar“. “He used to make changes in the traditions and steal traditions, he could never find a person more of a liar than him.”

Source: (Taqreeb al-Tehzeeb, volume 2, page 69.)

Weakness #3: The second narrator is Haytham, whose full name is Haytham bin Hameed al-Damishqi; Abu Dawud himself has called Haytham a follower of Qadri religion, Abu Mushar Ghasani has called him a Qadri and unreliable.

Source: (Al Mizan ul E’tidaal volume 4, page 319, series 9289)

Weakness #4:

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.

Source: (Aathar Us-Sunan Pg. 65, Chapter: Placing the hand on the chest)

Dhahabi said about him that Nasa’i says that he is a weak narrator of hadith.

Source: (Al-Mizan volume 2, page 225)

Weakness #5:

The third narrator is Thawr bin Yazeed; he too followed the Qadri faith.

Source: (Mizan ul E’tidaal, volume 1, page 373)

In the Layperson’s understanding, it is like thisA -B-C-D-E-F than G says…
A -B-C-D-E-F
A -B-C-D-E-F
A -B-C-D-E-F

So in this case, we have a report from G, who has been declared to be an outright liar and someone who is known for making up traditions. Then G takes from F, who apparently has issues with his creed. F takes from E, who is apparently classified as weak by some scholars, and Bukhari outright claims he has denounced traditions! E takes from D, who again has issues with his creed. D claims to get information from C, who relates information from an undisclosed source.

Which hadith are these popular da’i following?

In the picture below I see most gripping the left forearm with the right hand. I see placement just above the navel, on the stomach and on the sternum.

“Placed his right hand upon his left and then hold them tight on his chest while in prayer.” -Hadith of Tawus

“By placing the right hand upon the left (on the chest) above the level of the elbows.” -Hadith of Hulb At-Tai

“‘I prayed with the Prophet (saw) and he placed his right hand over his left on his chest’. ” -Hadith of Wail ibn Hujr

The above picture is not to defame or discredit any of the teachers above. The picture is for illustration purposes to show that they themselves do not have uniformity in the approach to prayer.

Questions:

1) Why isn’t such a report in Bukhari, or Muslim?

2) Why is such a description of the prayer such as ‘pressing one hands to the chest tightly‘ only a Musral Hadith?

3) Is it possible that, since there is a break in this chain the Blessed Messenger (saw) may not have even done it at all?

4) Since Abu Dawud mentions many ahadith about the positions of the hands in prayer, can we know for certain the hadith that he followed?

Abu Dawud transmits hadith with different placements for the hands.

Abu Dawud transmitted the following hadith:

• hands below the navel
• on the chest
• and even hands to the sides

Just like Imam Malik related the hadith from Sahl ibn Sa’d, in his Muwatta as mentioned above. Imam Malik related this hadith to show his awareness of this hadith being in circulation.

Similarly, Abu Dawud has transmitted three hadith that he was aware of in regard to the placement of the hands.

Proof that Imam Malik related the same hadith above:

“Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn S’ad said,

The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”

Source: (pg. 59 Al Muwatta of Imam Malik ibn Anas translated by Aisha Abduurrahman Bewley)

Yet, Imam Malik, who was from the city of Madinah, was of the view that the hands should be placed at the sides during the prayer.

This is the opinion narrated by his student Ibn al-Qasim.

Source: (al-Mudawanna (1:74) )

Salafis claim to be people of evidence, and yet they spread rumors about Sunni Mujtahid Imams.

The false claim regarding Imam Malik.

Yet there are some untruths and some huge lies being circulated concerning why Imam Malik prayed with his hands to the side. One of these lies is being circulated by Salafi preacher Abu Ameenah Bilal Philips.

“He was severely beaten in the year 764 CE by the order of the Ameer of Madeenah, because he made a legal ruling that forced divorce was invalid. This ruling opposed the ‘Abbaasid rulers’ practice of adding in the oath of allegiance given to them by the masses the clause that whoever broke the oath was automatically divorced. Malik was tied and beaten until his arms became severely damaged to such a degree that he became unable to clasp them on his chest in Salaah and thus he began the practice of praying with his hands at his sides according to some reports.”

Source: (pg 78. The Evolution of Fiqh Islamic Law & The Madh-habs) By Abu Ameenah Bilal Philips International Islamic Publishing House.)

“Some reports” such as? Doesn’t Abu Ammenah Bilal Philips have to give his evidence or are we just supposed to accept what he said?

Can such a claim be verified by and in any of the traditionally relied upon books of Islamic history? No! One will be hard-pressed to find any evidence substantiating this argument.

Remember what Allah said:

“Verily, those who conceal the clear proofs, evidence, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by those who curse.” (Qur’an: 2:159)

So where is the proof? Secondly, how could Imam Malik not have enough strength to clasp his hands on his chest but still be able to do the tabkir—, go into ruku, and go into sajdah and to push his hands up from sujuud, since Imam Malik’s view is that the knees go up than the hands after sajdah? What about all the other Tabieen who prayed the way Imam Malik did? Did each one of them have their arms broken as well? Also, don’t you think Imam Malik would have said as plain as day, “Hey everyone, as you know, I’m only praying this way because my arm was pulled out of my socket, don’t follow me, follow the Blessed Messenger!”

Likewise, where did the Shi’a get the idea of praying with the arms to the side?

Where did the so-called Khawarij get the idea of praying with their arms to the side?

Where did the Ibadi get the idea of praying with their arms to the side?

Are they all following someone who got their arms pulled out of their shoulder joint? We need to use some common sense!

AAnd when a narrator narrates something about the Blessed Messenger (saw) and doesn’t follow it he’s either:

1. A fasiq
2. He knows that it isn’t Authentic about the Blessed Messenger (saw)
3. He may have forgotten

And since Malik is a respectable scholar, then the first option is removed. The last option is also removed because Imam Malik mentioned the hadith in his Muwatta. Which means only option 2 is left, because he saw another thing than what was reported.

THE THREE POSITIONS OF IMAM ABU DAWUD ON WHERE THE HANDS GO DURING THE PRAYER:

So what was Abu Dawud’s position on the matter? Did he pray with hands below the navel, at the sides, just above the navel or pressed tight to the chest? Abu Dawud transmits three hadith concerning the position of the hands in prayer.

Inquiring minds want to know!

For example:

Abu Dawud also narrates the following:

Place them below the navel.

Narrated / Authority Of Abu Huraira
(The established way of folding hands is) to hold the hands by the hands in prayer below the navel.

Source: (Hadith no: 757)

Narrated / Authority Of Ali ibn Abu Talib
Abu Juhayfah said: Ali said that it is a sunnah to place one hand on the other in prayer below the navel.

Source: (Hadith no: 755)

Hold them tight on the chest.

Source: (Chapter 3 Prayer Kitab Al-Salat)

Reported by Abu Dawud in ‘al-Maraaseel’ who said, ‘Abu Tawba narrated to us from al-Haytham (ibn Humaid) from Thawr bin Yazeed from Sulaiman bin Musa from Tawus who said, ‘The Messenger of Allah (saw) placed his right hand upon his left and then hold them tight on his chest while in prayer.’’

Source: (Abu Dawud 759)

No indication that the hands were to be lifted or placed anywhere.

It has been related by Abu Dawud on the authority of `Amr ibn `Ataa al-Qurashi al-`Aamiri who said:

He said: “I heard Abu Humayd as-Sa`adi, who was present among ten of the Companions of the Messenger of Allah, (saw), among whom was Abu Qatada, say the following. ‘ I am the most learned of you regarding the prayer of the Messenger of Allah, (saw).’ They said to him: ‘How is this? By Allah! You did not follow him more than us nor did you proceed us in companionship to him.’ He replied: ‘Indeed, this is true.’ They then said: ‘Then show us.’ He said: ‘The Messenger of Allah, may Allah bless him and grant him peace when he stood for the prayer he would raise his hands equal with his shoulders.

يَقِرَّ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلًا

He would then make the takbir letting all of his limbs settle in their proper places...
…
قَالُوا صَدَقْتَ هَكَذَا كَانَ ‏ ‏يُصَلِّي ‏ ‏صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
They all said: “You have told the truth. Likewise did he, may Allah ta`ala bless him and grant him peace perform his prayer.”

Source: (Abu Dawud Book 2 hadith 729 Chapter: The Beginning Of The Prayer https://sunnah.com/abudawud:730 )

This hadith can be found in the Sunan of Abu Dawud, Ibn Maajah, and others and is sound!

So far, we quoted the ahadith from Abu Dawud about pressing the hands on the chest and two hadith about placing the hands under the navel, and leaving the arms and hands to the side.

Anyone who studies these Hadiths knows they are fraught with issues and intra-madhab rivalry and intra-Sunni conflict about where the hands are to be placed and how they are to be placed.

Does this mean he found this to be the strongest evidence or acted upon it? Why even narrate such a hadith at all?

Similarly, Imam Malik narrated the hadith that people were ordered to place ‘the right over the left’ (unspecified place). Does this mean he found this to be the strongest evidence or acted upon it?

Why even narrate such a hadith at all? Malik related such hadith just as Abu Dawud did to let people know he was aware of such a narration. So, just because Malik narrates a hadith doesn’t mean he acts upon it. Just as Abu Dawud narrates a hadith does not mean he acts upon it.

*Note* It should be understood that placing the hands below the navel is the view of the Hanafi school of Sunni jurisprudence. It is also one of many views that are ascribed to Imam Ahmed of the Hanbali school of jurisprudence.

The Hanafi school brings us an anomaly.  This anomaly consists of instructing men to place their hands below the navel and instructing women to place their hands on their chest.

The placing of the hands on the chest is considered ‘makrooh’ and extremely disliked in the Hanafi school.In the school it is next to haram. One then wonders why one standard for the men and another for the women?

Certainly, this issue has perturbed many in the Hanafi school.

THE IBADI SCHOOL FOLLOWS THE PRAYER OF THE BLESSED PROPHET AS SHOW CASED IN BUKHARI

So then what about the hadith about praying with arms on the side (which is not disputed or controversial) and actually is in Bukhari and is simply brushed aside?

It is related from Abu Hurayra,
“The Messenger of Allah, may Allah bless him and grant him peace, entered the mosque and a man entered and prayed. He greeted the Prophet, may Allah bless him and grant him peace, who returned the greeting and said, ‘Go and back and pray. You have not prayed.’ He went back and prayed as he had prayed before. Then he came and greeted the Prophet, may Allah bless him and grant him peace, who said three times, ‘Go back and pray for you have not prayed.’ He said, ‘By the One who sent you with the truth, I cannot do any better than that, so teach me.’ He said, ‘When you stand for the prayer, say the takbir and then recite something you know well from the Qur’an and then do ruku’ until you are at rest in your ruku’ . Then stand back up until you are completely upright. Then go into sajda until you are at rest in your sajda. Then sit back until you are at rest in the sitting position. Do that throughout all of your prayers.’

Sources: (https://sunnah.com/bukhari:757) & (https://sunnah.com/abudawud:856) & (https://sunnah.com/nasai:1314)

So where is all the critique of this hadith? Where is the critique of its chains of transmissions, its matn, its narrators?

By the way, we do not even need these lone narrator reports. Everyone knows that our school has lived in relative isolation from the rest of the ummah. Anyone who has met and lived and studied with our scholars knows they have the utmost circumspect adherence to the Blessed Sunnah of the Blessed Messenger (saw).

We follow the Sunnah preserved via mass living connected chains via the mass transmitted living sunnah as actual practice. This means that masses of people pray, who observe their scholars and elders and learned people pray, who observe their scholars and elders, and learned people pray, who observe their scholars and elders and learned people pray who observed the Prophet (saw) pray.

Whereas the confusion of the rest of the ummah began with a hadith that says that the people were ordered to place their hands somewhere. It doesn’t even tell you where to place your hands and this has led to confusion and debate about where to place one’s hands in the prayer. Leading to some bizarre displays in the prayer that do not resemble anything remotely close to tranquility and serenity.

Now our dear brothers and sisters and respected readers, after reading all of this, we have to do some reflection.

How is that the Ibadi, Shi’a, Maliki and even people like Said ibn Al Musayyib who were all opposed to each other historically and would jump at the opportunity to cite the other for innovation and infraction can all agree that the method of the prayer of the Blessed Messenger (saw) is to let the hands be at the side?

How is it the ‘Ahl Sunnah Wal Jammah’ who seem to have a clearer majority than any of the groups mentioned above, and yet have such conflicting views on where the hands are to be placed in the prayer?

We have, in the Hanafi school, men placing their hands below the navel and women placing them on the chest. We have disputes among the Salafi, who do not know if they place their hands on the chest after the ruku or not.

In fact, the Salafi have disputes about actually where to place their hands. The Arabic word yad could refer to any part of the human arm up to and including the shoulder joint.

This is why you see them placing their hands:

• Pressed on the chest.
• Clasped over the left hand.
• On the forearm.
• On the shoulder.
• Just below the chin…

After examination and close consideration, you will find that the practice of placing one hand over the other above the navel has as their evidence basically only two ahadith and one mursal hadith.

We can see that our brothers are relying upon lone narrator’s reports that are chalked full of problems. However, a very clear report about the Blessed Messenger (saw) praying without placing one hand over the other is reported in Abu Dawud, Bukhari, Muslim, Ibn Majah, and the only ones who seem to be following it are a few Sunni Muslims of the Maliki school.

“If you stand up for prayer say ‘Allāhū Akbar’ then read that which is easy for you from the Qurʾān. Then bow (make rukūʿ) until you are at ease and tranquil in your rukūʿ. Then stand up fully until you are standing up straight. Then prostrate until you are at ease and tranquil in your sujūd. Then sit until you are tranquil in you sitting – and do this in your entire prayer. Source: (Bukhārī (757), Muslim (397) from Abū Hurayrah)

So, when it comes to anyone who wants to separate us from the Blessed Sunnah of the prayer of the Blessed Messenger (saw), we will say to them:

“Produce your proof, if you should be truthful” (Qur’an 2:111)

May Allah (swt) open the hearts and the eyes of this Ummah!

With Allah (swt) is success!

If you would like to learn the prayer of the Blessed Prophet (saw), you are encouraged to use the following as a guide.

Click to access al-muatamad-english-part-no.1-version-no.1.pdf

Click to access salaat-simplified-z-card-1.pdf

You may also be interested in reading the following:

https://primaquran.com/2023/04/01/the-value-of-the-prayer-in-islam

https://primaquran.com/2022/10/04/the-ibadhis-follow-the-blessed-sunnah-of-opening-the-hands-in-the-prayer

Salafis Bilal Philips and Assim al Hakeem lie about Imam Malik and the prayer.

Salafi Sheikh Assim Al-Hakeem”You can pray with arms to the side.”

https://primaquran.com/2023/06/10/reviving-the-way-the-blessed-messenger-prayed-arabic

May Allah Guide the Ummah.

May Allah Forgive the Ummah.