Some Weak Narrations Regarding Placing The Hands Below The Navel In Salah


The Narration of Anas bin Maalik (radiallah anhu):

It is narrated from Anas (radiallah anhu) that: “Three things are from the Akhlaaq of Prophethood (1) Hastening to do Iftaar, (2) Delaying the Suhoor, and (3) Placing the right hand over the left under the navel in the Prayer.” [Muhalla Ibn Hazam: Vol 3 Pg 30]

Reply:
In the chain of this narration, a Narator named Sa’eed bin Zarbi Al-Basri Al-Abadaani is severely weak. For more details see: Al-Khalafiyaat by Al-Bayhaqi (Pg 37) Mukhtasir Al-Khilafiyaat (1/342)

Haafidh Ibn Hajar said about him that: “He is Munkir ul-Hadeeth.” [Taqreeb at-Tahdheeb: 2304]

The Narration of Alee (radiallah anhu):

Al-Athram mentioned: Abul Waleed at-Tiyaalsi narrated to us, Hammad bin Salamah narrated to us, From Aasim al-Jahdari, From Uqbah bin Suhbaan, He heard Alee (radiallah anhu) explaining the meaning of the saying of Allah (swt) “Fasilli Rabbika Wanhar” that it means to place the right hand over the left under the navel. [At-Tamheed]

Reply:

This narration is Da’eef due to three reasons:

  1. There is the link of Al-Aaj al-Jahdari between Aasim al-Jahdari and Uqbah bin Suhbaan [Al-Taareekh al-Kabeer: 6/437]

Al-Aaj is Majhool ul-Haal

2. In the other chains of the same narration, the words of “Ala Sadrihi (Upon the Chest)” are also mentioned. [Al-Sunan al-Kubra lil Bayhaqi: 2/30]

3. Ibn al-Turkamaani al-Hanafi has said that: “Its chain and Matan both have Idtiraab.” [Al-Johar al-Naqi: 2/30]

The Athaar of Ibraaheem an-Nakha’ee:

1: It is narrated from Ibraaheem an-Nakha’ee that the right hand should be placed over the left hand under the navel. [Musannaf Ibn Abi Shaybah: Vol 1 Pg 391]

Reply:

In this narration, the narrator Rabee’ is unclarified. If it is Rabee’ bin Sabeeh, then he is Da’eef according to the Jumhoor of Muhadditheen. See: Juzz Rafa al-Yadain with the Taqeeq of Shaikh Zubair (H. 68 Pg 81)

2: It is reported from Ibraaheem an-Nakha’ee that he used to place his right hand over his left under the navel. [Kitaab al-Athaar by Abu Hanifah]

Reply:

This narration is Mawdoo’ (Fabricated). Muhammad ibn al-Hassan ash-Shaybaani is Kadhaab (Liar). [Kitaab ad-Du’afa lil Ukaylee: 4/52, Chain Saheeh]

The clear tawtheeq of Muhammad ibn Hassan is not done by any Muhaddith, and the Jumhoor of Muhadditheen have declared him Majrooh. The teacher of Shaybaani, Rabee’ bin Sabeeh is also da’eef according to the Jumhoor. The book Kitaab al-Athaar, itself is not proven from Shaybaani, as we have proven in Nasar ul-Rabbaani fi Tarjumah Muhamma bin Hassan ash-Shaybaani.

The Saying of Ibn al-Mundhir:

Allamah Ibn al-Mundhir said: “Sufyaan ath-Thawree and Ishaaq bin Rahwayh were of the view to place the hands under the navel. Ishaaq bin Rahwayh said that placing the hands below the navel is stronger in light of the hadeeth.” [Al-Awsat: Vol 3 Pg 94]

Reply:

This reference is Mardood, becase of being Chain-Less.

 The Saying of Ibn Qudaamah al-Hanbali:

Ibn Qudaamah al-Hanbali said: “The narration of placing the hands under the navel is narrated by Ali (radiallah anhu), Abu Hurayrah (radiallah anhu), Abu Mujliz (rahimahullah), Ibraaheem Nakha’ee (rahimahullah), Sufyaan Thawree (rahimahullah), and Ishaaq bin Rahwayh (rahimahullah), because Ali (radiallah anhu) reports that It is from the Sunnah to place the right hand over the left hand under the navel, this hadeeth is narrated by Imam Ahmed and Abu Dawood, and what is meant by Sunnat is the Sunnat of the Prophet [peace be upon him]” [Al-Mughni]

Reply:

All these references are chain-less, therefore they are Mardood.

 

The Narration of Ali & Abu Hurayrah

 

It is narrated from Abu Hurayrah and Ali (radiallah anhum) that: The sunnah is to place the palm over the palm under the navel. [Sunan Abu Dawood: 1/480 481, H. 758 756]

Chain of this Hadeeth:
Muhammad bin Mahboob narrated to us, Hafs bin Ghiyaath narrated to us, From Abdur Rahmaan bin Ishaaq, From Ziyaad bin Zayd, From Abu Juhayfah, From Ali…..

Reply:
This narration is depended upon the narrator “Abdur Rahmaan bin Ishaaq al-Koofi”.

Abdur Rahmaan bin Ishaaq under the scale of the Scholars of Asmaa ur-Rijaal:

1. Abu Zur’ah ar-Raazi said = “He is not Strong.” [Al-Jarh wal Ta’deel: 5/213]

2. Abu Haatim ar-Raazi said = “He is Da’eef in Hadeeth, He is Munkir ul-Hadeeth, Write his narrations and do not depend upon him.” [Al-Jarh wal Ta’deel: 5/213] 

3. Ibn Khuzaymah said = “Da’eef ul-Hadeeth.” [Kitaab at-Tawheed: Pg 220]

4. Ibn Ma’een said = “Da’eef, He is nothing.” [Al-Jarh wal Ta’deel: 5/213 Chain Saheeh, Taareekh Ibn Ma’een: 1559, 3070]

5. Ahmed bin Hanbal said = “Munkir ul-Hadeeth” [Kitaab ad-Du’afa by Imam Bukhaari: 203, Al-Taareekh al-Kabeer: 5/259]

6. Bazzaar said = “Laisa Hadeethuhu Hadeethun Haafidhun” [Kashf ul-Astaar: 859]

7. Ya’qoob bin Sufyaan said = “Da’eef” [Kitaab al-Ma’rifat wal Taareekh: 3/59]

8. Ukaylee said = “He mentioned him in his Kittab ad-Du’afaa” [2/322]

9. Al-Ijlee said = “Da’eef Jaaiz ul-Hadeeth Yuktab Hadeethuhu” [Taareekh al-Ijlee: 930]

10. Bukhaari said = “Da’eef ul-Hadeeth” [Al-Illal by Tirmidhi: 1/227], and he also said: “Feehi Nadhar” [Al-Kaamil by Ibn Adee: 4/1613 Chain Saheeh]

11. Nasaa’ee said = “Da’eef” [Kitaab ad-Du’afaa by An-Nasaa’ee: 358], and he also said: “He is not Thiqah” [Sunan an-Nasaa’ee: 6/9H. 3101]

12. Ibn Sa’d said = “Da’eef ul-Hadeeth” [Tabaqaat Ibn Sa’d: 6/361]

13. Ibn Hibbaan said = “He has criticized him in detail in Kitaab al-Majroheen” [2/54]

14. Daraqutni said = “Da’eef” [Sunan Daraqutni: 2/121 H. 1982]

15. Baihaqi said = “Matrook” [Al-Sunan al-Kubra: 2/32]

16. Ibn al-Jawzee = He mentioned him in Ad-Du’afa wal Matrokeen [2/89 T. 1850]

17. Adh-Dhahabi said = “They weakened him” [Al-Kaashif: Vol 2 Pg 265]

18. Ibn Hajar said = “Koofi Da’eef” [Taqreeb at-Tahdheeb: 3799]

19. An-Nawawi said = “He is Da’eef with agreement (of all the Muhadditheen)” [Sharh Muslim Vol 4 Pg 115, Nasb ur-Rayaa Vol 1 Pg 314]

20. Ibn al-Mulqan said = “There is weakness in him.” [Al-Badar ul-Muneer: 4/177]

Al-Zarqaani also said about him in Sharh Muwatta Imam Maalik (Vol 1 Pg 321) that Its chain is Da’eef.

From this detail we come to know that Abdur Rahmaan bin Ishaaq is Da’eef and Majrooh according to the Jumhoor of Muhadditheen, some have even called him Mut-ham and Matrook, therefore his narration is Mardood, that’s why Haafidh Ibn Hajar said:

“Its chain is Weak” [Al-Dirayah: 1/168]

Bayhaqi said: “It chain is not proven”

Nawawi said: “This hadeeth is Da’eef with agreement” [Nasb ur-Rayaa: Vol 1 Pg 314]

Though Zayla’ee Hanafi did not refute it, but the Mutassub Footnoters of Nasb ur-Rayaa said that:

“Tirmidhi has graded a hadeeth of Abdur Rahmaan bin Ishaaq as Hassan and Haakim as Saheeh”

Whereas Haakim and Tirmidhi both are famous with Tasahul according to them. Tirmidhi has graded a hadeeth of Katheer bin Abdullah as Saheeh whereas Katheer is even declared to be a Liar, that’s why as said by Haafidh Dhahabi, “The Scholars do not trust the Tasheeh of Tirmidhi” [Mizaan ul-I’tidaal: 3/407]

Haakim has authenticated the hadeeth of Abdur Rahmaan bin Zayd bin Aslam in al-Mustadrak, whereas the same Haakim writes in his book “Al-Madkhal Ila as-Saheeh” that:

“‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating ahaadeeth.” (Pg 104)

Zayla’ee Hanafi wrote that:

“The Authentication of Haakim is not trusted.” [Nasb ur-Rayaa: 1/344]

Meaning, according to the Hanafis, the authentication of Haakim has no value and it is not trusted.

It should be noted that no Muhaddith or Imam has ever authenticated the hadeeth of Abdur Rahmaan bin Ishaaq containing the words “Under the Navel”, therefore the saying of Imam Nawawi, that it is Da’eef with agreement, is Correct.

Among the teachers of Abdur Rahmaan, Ziyaad bin Zayd is a Majhool. [Taqreeb at-Tahdheeb: 2078]

No one has done the tawtheeq of Nu’maan bin Sa’d except Ibn Hibbaan, and Abdur Rahman is alone in narrating from him. Therefore Haafidh Ibn Hajar said: “Thus Don’t take evidence from his report” [Tahdheeb at-Tahdheeb: 10/405]

Abdur Rahmaan has also narrated from the chain of “From Sayyaar Abi Al-Hakam, From Abu Waail, From Abu Hurayrah…” Imam Abu Dawood said about this chain that: “And it is narrated from Abu Hurayrah and it is not strong” [Sunan Abu Dawood: Vol 1 Pg 480 H. 757]

The narration of Ali (radiallah anhu) in Musnad Zayd bin Ali 

 

Zayd bin Ali narrated to me, From his Father, From his Grandfather, From Ali (radiallah anhu) that: “Three things are from the Akhlaaq of the Prophets (May Peace and Blessings of Allah be upon them), (1) hastening the Iftar, (2) Delaying the Suhoor, (3) and tying the wrist over the (other) wrist below the navel.” [Musnad Zayd bin Ali]

Reply:

Apparently from the name of the book, wet get the impression that the author of the book is probably Zayd bin Ali or his student, but this is not so in reality. The author of this book is Abdul Azeez bin Ishaaq Baqqaal. He was born approximately after one and a half century after the murder of Zayd bin Ali. According to Ibn Hajar, Zayd bin Ali was killed in 122 H. While Ibn Sa’d says that he was killed in 120 H. [Tahdheeb at-Tahdheeb: Vol 3 Pg 362]

The author of Musnad Zayd bin Ali, Abdul Azeez, under the pen of Haafidh Dhahabi:

Haafidh Dhahabi (rahimahullah) wrote about him that:

“Abdul Azeez bin Ishaaq bin al-Baqqaal is approximately from 361 H. Imam Ibn Abil Fawaris said about him that he was the follower of a Khabees (Filthy) Madhab, and was nothing in the narration of hadeeth, the ahadeeth that I have heard from him are mostly Mardood (rejected). I (H. Dhahabi) say: He has written books in the favor of Zaydiyah Madhab” [Mizaan ul-I’tidaal Vol 4 Pg 358]

It should be noted that Zaydiyah is one of the Ghaali sects of Ahle Tashee’. A lot of information can be found regarding this sect in the book named Taareekh Faatimiyyeen Misr.

Shaikh Abdul Qaadir Jeelaani (rahimahullah) said about this sect that:

“Only the sect of Zaidiyyah is agreed upon that after the Messenger of Allah (peace be upon him), Khilaafat was only deserving to Ali (radiallah anhu), but later on it didn’t happen, Na’uzbillah. All people became Murtad (Apostates)” [Ghuniyat ut-Taalibeen: Pg 180]

It is obvious that the author of the book, who holds the Khabees (Filthy) views and is very famous in narrating ahadeeth. What would be the Istanaadi position of such a book?

One of the main narrators of this book is Abu Khaalid Amr bin Khaalid Waasiti. This is the narrator which is present in every narration of Musnad Zayd. The central narrator of the hadeeth under discussion is also this person. This narrator is unreliable according to all the reliable Muhadditheen

Imam Ahmed bin Hanbal on Amr bin Khaalid:

Al-Athram said that Imam Ahmed said: “Amr bin Khaalid is a Kadhaab (Liar), he attributes fabricated narration to the family of Zayd bin Ali, through Zayd.” [Tahdheeb at-Tahdheeb: Vol 8 Pg 24]

Ahmed bin Muhammad said: Imam Ahmed said: “Amr bin Khaalid al-Waasiti is a Liar” I said: “Is this the same Amr bin Khaalid who narrates from Israa’eel?” He said: “Yes, he is the same who attributes fabricated narrations through Zayd bin Ali to his family.” [Ad-Du’afa by Al-Ukaylee: 1274]

It should be noted that Amr bin Khaalid narrates the narration under discussion from  Zayd bin Ali From his Father from his Grandfather. Therefore, this narration is specifically Mawdoo’ (Fabricated).

Abdullah bin Ahmed said that My Father (Imam Ahmed) said: “Amr bin Khaalid is nothing, Matrook ul-Hadeeth.” [Al-Illal: 330, Kitaab al-Jarh wal Ta’deel: Vol 6 Pg 230, Tahdheeb al-Kamaal: 21/4357]

Imam Ibn Hibbaan said: Imam Ahmed and Imam Yahya ibn Ma’een have declared Amr bin Khaalid to be Kadhaab (Liar). [Kitaab al-Majroheen: 2/78]

Imam Abu Haatim on Amr bin Khaalid:

The son of Imam Abu Haatim, Abdur Rahmaan said: I asked my Father about Amr bin Khaalid Al-Qurashi Mawla Bani Haashim Al-Waasiti, so he said: “He is Matrook ul-Hadeeth.” [Al-Jarh wal Ta’deel: Vol 6 Pg 230]

Imam Yahya ibn Ma’een on Amr bin Khaalid:

Imam Yahya ibn Ma’een said: “Amr bin Khaalid is Kadhaab (Liar), Unreliable.” [Al-Jarah wal Ta’deel: Vol 6 Pg 230]

Imam Abu Zur’ah and Imam Ishaaq bin Rahwayh on Amr bin Khaalid:

Imam Abdur Rahmaan bin Abi Haatim said: I asked Abu Zur’ah about Amr bin Khaalid, so he said: “He is al-Waasiti and he is the fabricator of hadeeth.” [Al-Jarh wal Ta’deel: Vol 6 Pg 230]

Imam Abdur Rahmaan said: Harb bin Ismaa’eel narrated, he said: I heard Ishaaq bin Rahwayh saying, Amr bin Khaalid al-Waasiti is the fabricator of hadeeth. [Al-Jarh wal Ta’deel: Vol 6 Pg 230, Tahdheeb at-Tahdheeb: Vol 8 Pg 24]

Imam Wakee’ and Imam Haakim on Amr bin Khaalid:

Imam Wakee’ said: “Amr bin Khaalid used to live in our Neighborhood, and he used to narrate fabricated ahadeeth, and when he realized the hate of people for him, he ran away to Waasit” [Mizaan ul-I’tidaal: Vol 5 Pg 312]

Imam Haakim said: “Amr bin Khaalid used to attribute fabricated narrations to Zayd bin Ali.” [Tahdheeb at-Tahdheeb: Vol 8 Pg 25]

Imam Bukhaari and Imaam Nasaa’ee on Amr bin Khaalid:

Imam Bukhaari said: “He is Amr bin Khaalid the slave of Bani Haashim, he narrates from Zayd bin Ali, and Israa’eel narrates from him, he is Munkir ul-Hadeeth.” [Al-Taareekh ul-Sagheer by Al-Bukhaari: Pg 139]

Imam Nasaa’ee sad: “Amr bin Khaalid narrated from Habeeb bin Abi Thaabit, He is Matrook ul-Hadeeth.” [Kitaab ad-Du’afaa wal Matrokeen by an-Nasaa’ee]

From the tahqeeq above, we come to know that it is a Fabricated narration of a Fabricated Book. 

Via : Yasiir Mahi 

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