The Hanbali Position of Placing the Hands Below the Navel The mu'tamad (relied upon) position of the Hanbali madhhab is that it is recommended to place the hands below the navel [see sharh muntaha al iradat 1/186]. It is also permissible to place them below the chest, however it is disliked to place them on the chest itself [sharh al umdah 2/662]. There are four different narrations from Imam Ahmad as to where it is best to place the hands: 1- Below the navel. Imam Ahmad himself stated that the hands should be placed below the navel. Al Muzani narrated from him that he said: "(the hands should be placed) slightly below the navel". Abu Talib asked him where to place the hands and he said: "on the navel or below it" [Bada'i' al Fawa'id 3/91]. Imam Ahmad's son mentioned the narration from Ali regarding placing the hands below the navel [Masa'il Abdillah 260]. This narration is the relied upon narration in the madhhab, as mentioned before. 2- Below the chest above the navel. This was narrated by his student Abu Dawud [Masa'il Abi Dawud 220] and his son Abdullah said he saw Ahmad doing so [Masa'il Abdillah 260]. 3- The option of placing below the navel or below the chest. This opinion was narrated from him by his student al Kawsaj [Masa'il al Kawsaj 211]. 4- Releasing the hands by the side (sadl). This was mentioned by Ibn Muflih Al Hanbali in Al furu' [2/168] There is no narration from Imam Ahmad that mentions the hands should be placed on the chest itself. Rather, Abu Dawud narrated from him that he said: "it is disliked for the hands to be placed on the chest" [Masa'il Abi Dawud 221]. This was also narrated by Al Muzani [Bada'i' al Fawa'id 3/91]. Ibn Muflih (student of Ibn Taymiyyah) said: "And it is disliked to place them on the chest. Imam Ahmad explicitly mentioned this, despite him narrating the hadith (of placing on the chest) himself" [Al furu' 2/169]. So it is evident that Imam Ahmad was aware of this hadith, however he had a different interpretation of it (which will be presented below), or viewed it to be weak. This was also the opinion of Sheikh ul Islam Ibn Taymiyyah. He mentioned in sharh ul umdah that the hands can either be placed below the navel or above the navel, but that it is disliked to place them on the chest itself [Sharh al umdah 2/662]. Ibn ul Qayyim also seems to incline to the view that it is better to place the hands below the navel, and he mentions narrations from Imam Ahmad disliking placing them on the chest [Zad ul Ma'aad 1/222]. Muhammad bin Abdil Wahhab also mentioned the opinion of placing them below the navel [Mukhtasar al Insaf wa ash Sharh al Kabeer pg 117]. Placing them below the navel was also the opinion of several early najdis [see Ad Durar as Saniyyah 4/283]. It is strange then, that most of those who reject this opinion today attribute themselves to these scholars. As for placing the hands on the chest, then it is not known from any of the salaf that they would so, rather we only have narrations from some of them disliking it. Ibn Abi Shaybah (3953) narrated from Sa'eed bin Jubayr - one of the tabi'in - that he saw a man placing one hand on the other in salah, so he separated his hands. This athar could be used as evidence for sadl, however it is narrated from Imam Ahmad that he was asked about this narration and he said that Sa'eed only did this as the man was placing his hands on the chest. The only possible narration that could perhaps be used by the proponents of this opinion to prove that one of the salaf would place his hands on his chest in qiyam is a narration from ishaq bin rahawayh, where his student Al Kawsaj states: "he (Ishaaq) would place his hands on his breast or below his breast" [Masa'il al Kawsaj 3547]. The response to this is from three angles: 1- The context of the narration from Ishaaq bin Rahawayh indicates that it is referring to placing his hands at the level of his chest when raising his hands to make dua in the witr prayer, not when generally standing in salah. The full narration says: "Ishaaq held that witr could be made up after subh as long as one hasn't prayed fajr, and would raise his hands in (dua of) qunut all month, and would do qunut before ruku' and would place his hands on his breasts or below his breasts". 2- The same student - Al Kawsaj- narrates from Ishaaq bin Rahawayh in the exact same book that Ishaaq was asked about where to place the hands in salah, to which he replied: "below the navel, as this is stronger in the hadith, and closer to humility" [Masa'il al Kawsaj 211]. This is a prime example of coming to a conclusion regarding the opinion of an Imam before gathering all of what he said on the issue, and without being aware of his principles.
This is why many of the scholars would warn from taking opinions from Imams of the salaf that have not been well recorded within the four madhahib, unless one has reached a high level of fiqh in the din and is well versed in the various narrations and opinions of the salaf, as taking the opinion of an Imam whose madhhab has not been codified or established can be dangerous as it is highly likely that their statements will be misunderstood, as most of their opinions were transmitted in single sentence narrations that do not always allow the context of the statement to be made evident, unlike the madhahib of the four Imams which were inherited throughout the centuries and well established. [**CONTINUED IN REPLIES...**]
3- All of the scholars who mentioned the opinion of Ishaaq bin Rahawayh on this issue, such as Ibn Abdil Barr [At Tamheed 20/75], mentioned that his opinion was that the hands should be placed below the navel, and they explained the other narration as referring to the position of the hands when raising them in dua al qunut [see Al Mughni by Ibn Qudamah 2/113]. For a more detailed discussion on this narration from Ishaq, see volume 1 page 388 of the book الآراء الفقهية المعاصرة المحكوم عليها بالشذوذ في العبادات. There is another narration which is utilised by the proponents of this opinion from Ali bin Abi Talib in which he states in his tafsir of the third ayah of surah al kawthar, that it is referring to the placing of the hands on the chest, however this was weakened by several scholars of hadith, including Ibn Kathir [Tafsir Ibn Kathir 8/503]. As for the claim that Ash Shafi'i held the opinion that the hands should be placed on the chest, then this is incorrect. His own student, Al Muzani, narrates from him that he held that the hands should be placed below the chest, not on it. He says in his mukhtasar [pg 107]: "And he holds his right wrist and places it below his chest" So it's clear from this that it is not known from any of the salaf that they would place their hands on the chest in salah.
This begs the question, why did the salaf not place their hands on the chest despite the hadith of Wa'il bin Hujr which seems to indicate that the sunnah is to place the hands on the chest? This can be answered from several angles: 1- There is a difference of opinion as to whether this hadith is authentic. The hadith of Wa'il bin Hujr [Narrated by Ibn Khuzaymah (479) and others] contains Mu'ammal bin Ismai'l. Ad Daraqutni mentioned that despite him being trustworthy, he made many mistakes. As for the mursal hadith narrated by Abu Dawud [759] from Tawus which mentions that the prophet would place his hands on his chest, then this has been graded weak by some scholars, not necessarily due to it's irsal (the fact that the sahabi is missing from the chain), but due to some of the narrators in the isnaad which have been criticised, including Al Haytham bin Humayd and Sulayman bin Musa (An Nasa'i mentioned that he is not strong - see Al Mizaan 2/225). For a more detailed discussion on the weakness of the isnaad refer to page 278 onward of Dr Mahir al Fahl's book أثر علل الحديث في اختلاف الفقهاء, as the intent behind this document isn't to delve too deep into the hadith-science-based criticisms of this view. 2- It is likely the salaf had a different understanding of the word "sadr" (which is translated by the proponents of this opinion to "chest") used in this hadith. Ibn Mandhur mentions in lisan ul arab that sadr refers to the front facing part of an object [4/446] and several dictionaries define sadr as the area extending from the bottom of the neck to the stomach (which would also include the area below the chest). Taking this definition, it would be possible to utilise the ahadith which mention the placing of the hands on the sadr as evidence for the shafi'i opinion of placing the hands below the chest, rather than actually placing them on the chest itself.
A counter-argument often brought up by the proponents of this opinion is that although the sadr linguistically may extend to below what we refer to as "chest" in the English language, it would only be reasonable to place the hands on the chest itself as it lies in the middle of this linguistically defined area, i.e. the chest is right at the middle between the belly and the bottom of the neck. The response to this is that religious practices cannot be based upon guess-work like this, particularly when it results in views that are unprecedented. Since their is a such a wide range and large scope as to what the word sadr here could be referring to, we have no option but to return to how the salaf understood the word "sadr" in this hadith, as they had witnessed the direct students of the companions of the messenger of Allah, and the act of folding the hands was a tradition passed on throughout the generations. As we have mentioned before, it is not established from any of the salaf that they would place their hands on their chest, rather we have narrations from some of the salaf deeming this as a reprehensible action, so it cannot be claimed that this was the linguistic understanding the salaf had of this word. The only two options that remain are placing the hands at the bottom of the neck, or placing them below the chest. It is not known from any of the salaf that they would place their hands at the bottom of their necks either, so the word sadr must therefore refer to that which is below the chest. What supports this point is that virtually every scholar who used the hadith of Wa'il bin Hujr used it as evidence for the shafi'i view of placing the hands below the chest (not on it), and it is well known that this hadith is the primary evidence for the view of the shafi'is.
An Nawawi for example says in Al Majmu' [3/313]: "Our madhhab is that it is recommended to place the hands below the sadr above the navel, and this was the opinion of Sa'eed bin Jubayr and Dawud". He then says: "Our ashaab (i.e. the scholars of the shafi'i maddhhab) used as evidence the hadith of Wa'il bin Hujr [which mentions placing the hands on the sadr]". An Nawawi also mentions the opinion of placing the hands below the navel and mentions that some shafi'is chose this opinion. However, notice how An Nawawi does not even make a mention of the view of placing the hands on the chest when discussing the various opinions in this issue. Even after he mentioned the hadith of Wa'il bin Hujr which mentions placing the hands on the sadr, he does not go on to refute any of the arguments of the proponents of this view, as if he does not see the need to do so, indicating that this view was virtually if not completely non existent at his time. Another example of this is Al Bayhaqi. He wrote a chapter in which he said: "the sunnah is to place the right hand on the left hand below the sadr and above the navel" [Al Khilafiyyat 2/252]. In this chapter he uses as evidence the hadith of Wa'il bin Hujr, which shows that he understood the phrase "'ala as sadr" to mean "below the sadr" rather than "on the sadr", or that he had a different understanding of the word sadr. Ibn Rajab does something similar. He says in Fath ul Bari [6/363]: "Those who said the one praying should place his hands differed as to where he should place them; should he place them on his sadr, or below his navel, or does he have the choice of doing both? These are the three narrations from Ahmad". Some have used this statement of Ibn Rajab as evidence of some scholars holding the opinion that the hands should be placed on the chest, but it is clear that he intended below the chest, not on the chest itself, as he says that placing the hands on the sadr is a narration from Imam Ahmad, despite the fact that
this narration from Imam Ahmad mentions that they should be placed below the chest, not on the chest itself, and this is a famous opinion in the hanbali madhhab, and despite the fact that Imam Ahmad explicitly mentioned that it is disliked to place the hands on the chest (see above, where I quoted these narrations). This is also proven by the fact that he says that placing the hands on the sadr was the opinion of Ash Shafi'i. Ash Shafi'i is well known to have held the opinion that the hands should be placed below the chest, as we have proven above with statements from his direct students. So Ibn Rajab either meant below the sadr, or he understood sadr to include the area below the chest. This is all summarised by Ibn Taymiyyah, where he says: "the narrations that mentions placing on the chest, perhaps they mean close to the chest (under it, above the navel) not on the chest" [sharh ul umdah 2/564]. This all shows us how it is possible that different scholars had different understandings of the word "sadr", but that understanding the hadith of wa'il bin hujr to mean on the chest was not something prominent at the time of the salaf nor the khalaf. Ali ar Rumayhi mentions that the first scholar he knows of who held the opinion of placing the hands on the chest was Muhammad As Sindi (d: 1138 H) [al 'araa' al fiqhiyyah al mu'asirah al mahkoom 'alayhaa bi ash shudhoodh fil ibadat 1/377]. It is understandable that some of those who held this opinion may have looked at statements of the scholars mentioning the placing of the hands on the sadr (such as the statement of Ibn Rajab above) and assumed that to mean "on the chest", based on our modern day-to-day usage of the word sadr as referring to the breast area, which lead them to believe that these scholars supported their view. This shows the importance of looking into how the vocabulary used in ahadith was understood in that era, rather than assuming that the usage of a word or phrase has remained the same over the last 14 centuries. Ibn Taymiyyah mentions that interpreting narrations through the lens of our modern understanding of terminologies is the cause of much misunderstanding and the misguidance of many deviant sects [Qa'idah jalilah fi at tawassul wa al waseelah (I think)]
After establishing that it is not legislated to place the hands on the chest, one may say: "we accept that it is not legislated to place the hands on the chest, but what is the evidence for placing the hands below the navel"? This can be answered from several angles:
1- Some scholars held the opinion that none of the ahadith in relation to where the hands should be placed in salah are authentic. Ibn ul Mundhir said: "one said: there aren't any established narrations from the prophet salla Allahu alayhi wa sallam regarding where the hand should be placed, so if he wishes he can place them below the navel, and if he wishes he can place them above it" [Al Awsat 3/94]. Based on this opinion, there is nothing wrong with either placing the hands below the chest or below the navel, however some scholars preferred placing below the navel due to considerations other than the authenticity of the hadith, whilst maintaining the permissibility of placing them above the navel (below the chest). Some of there reasonings include: - below the navel is further from takfeer (placing on chest) - the fact that placing the hands below the navel is greater in terms of humility. This was stated by Imam Ishaq bin Raahawayh - despite both narrations (i.e. the narration of below the navel and the narration of above the navel) being weak (according the opinion that all narrations in this topic are weak), the narrations that mention below the navel are slightly more authentic. Ishaq bin Raahawayh said that the ahadith indicating that the hands should be placed below the navel are stronger than the ones which say above the navel. If it is said that the only ahadith we have proving the hands are to be placed below the navel are clearly weaker than the other ahadith, as the only ahadith which support the view of below the navel are the hadith of Ali and the hadith of Abu Hurayrah. As for the hadith of Abu Hurayrah, it contains Abdurrahman bin Ishaq Al Kufi, who was weakened by Imam Ahmad himself and Abu Dawud said that the hadith of Abu Hurayrah is not strong. As for the hadith of Ali, then it contains Ziyad bin Zayd, who is majhul (unknown), and Abdurrahman bin Ishaq, who is weak. So how can it be said that the ahadith supporting placing below the navel are stronger? The response to this is that the jahalah (state of being unknown) of a narrator is often relative to the time in which that is being said, i.e. later scholars may say that a narrator is majhul based on the fact that they are unaware of that narrator, and it is possible that the early scholars may have known the condition of this narrator. This is especially important to consider when we have scholars from the salaf (such as Ishaq) who deemed this hadith to be stronger than the other hadith in this subject, which indicates that they may have known the condition of this narrator who has been majhul. Another possibility is that there may be missing chains of narration for these ahadith, or narrations that did not reach us, which could have been combined to increase the overall strength of these narrations. Ishaq bin Rahawayh was asked about the position of the hands in salah, to which he responded: "Below the navel is stronger in hadith, and closer to humility" [Masa'il al Kawsaj 214]. When a great Imam of hadith from the salaf makes a statement like this, he is not basing this upon a mere glance at the chains of these ahadith. Rather, they would take into account dozens of asaneed in the topic at hand. So when ishaaq makes a judgement like this he's basing it on a much greater awareness of the reports available on this issue and a much greater insight into the narrators than any later muhaddith can ever have as he lived during their time and met many of the narrators in person.
He would have also had a larger abundance of chains available to him, as it is well known that many were lost over the centuries. One such example is the narration from 'A'isha in which she is reported to have said: "when a girl reaches the age of nine she is a woman" [At Tirmidhi 1109]. This athar has only been narrated in mu'allaq form, meaning that it's chain wasn't mentioned by the author (At Tirmidhi). The isnad of this athar is non existent in any hadith book we have available today, yet At Tirmidhi attributes it to 'A'isha with certainty, and many of the salaf used this narration as evidence (e.g. Imam Ahmad). This indicates that this athar must have had an isnad, but it was lost, as the salaf did not deem it permissible for themselves to use narrations as evidence for which there is no isnad. Based on this, it is important not to rush to judgements and regard a whole opinion as weak simply because the hadith seems to be weak based on the chains we have of it today, as the salaf who held this opinion likely had supporting narrations which they used to back their opinions up. In addition to this, the weakness of the ahadith which say the hands should be placed on the sadr revolve around the shudhudh (oddness) of the hadith, as Mu'ammal bin Isma'il (who is weak) was the only one who narrated the addition (on his sadr), despite this narration being narrated through multiple other routes. As is known to the scholars of hadith, if an addition is shaadh it can't be used as supporting evidence, as that which is shaadh is known to be incorrect by certainty (or high probability), because it's weakness is known by comparing it to other existing variations of the hadith, whereas a hadith that is simply "weak" has the chance of becoming authentic, as it is considered weak based on the isnaad in and of itself, not due to external factors, and it is possible for a weak narrator to accurately report at times.
2- The narrations that say below the navel were authenticated by some scholars. The narration from Ali which says that the sunnah is to place the hands below the navel (Abu Dawud 756) was authenticated by Ibn Ul Qayyim in bada'i' al fawa'id [3/91], where he mentioned that the hadith which mentions on the sadr is weak. 3- The actions of the tabi'in and the acceptance of the salaf. Abu Mijlaz amongst the tabi'un said that the hands should be placed below the navel [Abu Dawud 757]. This is also narrated from Ibrahim An Nakha'i [Ibn Abi Shaybah- ???] although it's authenticity is contested. In addition this Al Imam At Tirmidhi [Jami' At Timridhi 252] said: "And the practice of the people of knowledge is upon this from the time of the companions of the prophet and the tabi'in and those after them, they hold that one should place his right hand on his left hand in salah. Some of them held that he should place them above the navel, and some of them held that it should be placed below the navel, but all of that is acceptable amongst them". Look at how this great Imam, who studied under the noble Imams of the salaf, is accepting of the ikhtilaf in this issue and doesn't treat it as a divisive subject, unlike many of those who attribute themselves to the salaf in this day of age, who warn against the opinion of placing the hands of the navel so much so to the extent that it is as if they treat this as an issue of aqeedah, or an issue that distinguishes between the people of innovation and the people of sunnah. You may even come across some of them labelling the act of placing the hands below the navel as an innovation, and I have even come across some of them saying that it is disrespectful to do this in salah before Allah. So compare their attitude to this issue (and other fiqhi issues) to the attitude of the salaf, whom At Tirimidhi narrates from as being accepting of this ikhtilaf and viewing both opinions to be valid to act upon.
The wording of At Tirmidhi also gives the impression that this was an issue of consensus, or near-consensus, as he mentions that this was the attitude of the scholars from the time of the sahabah to his day. This indicates that the salaf recognised that there is no decisive evidence in this subject and how they accepted these opinions and inherited practices that were part of a tradition passed on from their teachers Also notice how he mentions these two opinions, but he doesn't mention the opinion of placing the hands on the chest. The intent behind using these statements of the tabi'in to support this view is due to the fact that the salah is an inherited tradition passed through the generations, and does not rely solely on isolated narrations. The fact that this practice was prominent and acceptable amongst the tabi'in and those who came after them indicates that it is likely a practice that stemmed from the time of the prophet, as it is inconceivable that the tabi'un encouraged this practice without having seen it from the sahabah themselves, as they would have witnessed the sahabah praying five times a day, and lived and interacted with them. This is why it is important to remember that fiqh is a living tradition so it is important to look at what the general accepted practice of the ummah is before reaching conclusions about a certain opinion being the correct one, even if it appears to you that this is what the authentic ahadith indicate, especially when it comes to obvious issues like the salah.
This is so so beneficial... I never knew about those opinions.. We need more videos like this.. About raising of hands, movement of index fingers in Tashahud, dua.. Zazak Allahu khairan
A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham* go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest. To see this in details in a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
@@IJustBeMackin no akhī, definetely not simple as that. We were also instructed to do hajj as the Prophet ﷺ, but do women do the first 3 circlies around the ka'ba like men? Definetely not.
women can put their arms on ground in sajdah but the prophet as a man lifts arm off ground if i’m not mistaken? so technically they don’t pray as he prays?
His explanation of zad ul mustaqni' is one of his older works. In more recent videos after coming across the words of ibn taymiyyah in this matter he adopted the view mentioned in this video.
There's also another audio where he specifically says that I used to hold the opinion of placing the hands تحت السرة but he says that that which is قول الراجح is على الصدر. Unfortunately I haven't been able to find it yet but when I do in shaa Allah ill send it here. And I believe it was in مختصر زاد المعاد not mustaqni3
@FarzadFazel I checked his explanation of mukhtasar zad ul ma'aad, he mentions the same thing - that there are no authentic hadiths on this issue and that you can put them as you wish, even below the navel. I've also seen fairly recent videos of him saying that the hands are to be placed below the navel.
I believe concerning sadl that it is not from the sunnah, therefore we should always put our right hand over our left hand because this is authentic in Bukhari
I agree. Lots of people can read it, but lots of people will have trouble reading it, unless they zoom in. May Allah bless and grant the video creators Jannatul Firdaws for their hard work in translating this.
Ibn Al-Mundhir narrates that Abu Hurairah r.a. said; it is from the Sunnah to place the right hand upon the left hand below the navel. The after he quotes Ishaq bin Rahawaih [Imam Bukhari’s teacher]; placing the hands below is the strongest view held in accordance to Hadith and closest [posture] to humbleness. [الأوسط في السنن والإجماع والاختلاف (3/ 94)] ⬇️⬇️ Ishāq Ibn Rāhūyah said: “(Placing the hands) beneath the navel (in Salāh) is stronger in terms of hadīth and more closer to humility.”[Masāil Imām Ahmad , Al-Kawsaj]
In the placement of hands there is no difference and shouldn't be any between men and women. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward below the navel keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility. Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings. What is the meaning of placing his right palm on his left elbow and placing it under his navel? The one who does that is humiliated in the hands of the Most High. Narrated by Ahmad ibn Yahya al-Raqqi. And he said in Sharh Muntaha al-Iradat: (And) it was also prescribed for him to (place them), meaning his hands, under his navel, according to the words of Ali, may God be pleased with him, “It is from the Sunnah to place a position.” The right is placed on the left, below the navel.” Narrated by Ahmad and Abu Dawud, and its meaning is: humiliation before the hands of God Almighty. So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise. During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body. Navel is called the second brain. It is the center of biological feelings and submissive emotions. When the center of this biological sense is stimulated and the submissive emotions connected to this can be diverted towards spirituality, latent surrendering emotions become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can also heal your mind and help you to get rid out of anxiety, depression & arrogance.
In the placement of hands there is no difference and shouldn't be any between men and women. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward below the navel keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility. Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings. What is the meaning of placing his right palm on his left elbow and placing it under his navel? The one who does that is humiliated in the hands of the Most High. Narrated by Ahmad ibn Yahya al-Raqqi. And he said in Sharh Muntaha al-Iradat: (And) it was also prescribed for him to (place them), meaning his hands, under his navel, according to the words of Ali, may God be pleased with him, “It is from the Sunnah to place a position.” The right is placed on the left, below the navel.” Narrated by Ahmad and Abu Dawud, and its meaning is: humiliation before the hands of God Almighty. So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise. During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body. Navel is called the second brain. It is the center of biological feelings and submissive emotions. When the center of this biological sense is stimulated and the submissive emotions connected to this can be diverted towards spirituality, latent surrendering emotions become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can also heal your mind and help you to get rid out of anxiety, depression & arrogance.
Assalamu alykom wa rahmatullah. I see you use Kapwing, I also used it in the past before it put their watermark on videos. But i found an alternative named ClipChamp its even from Google itself and doesnt have a watermark and does anything what Kapwing does. May Allah reward you.
@@subulassalam6067 A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham* go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest. To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female. Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah. Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide. And would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel?! "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended) In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." Allahu Akbar. Therefore, I have decided to follow the Hanbali Madhab for the remaining years of my life, In Shaa Allah.
@@sinthiyashompa5995 As for where the hands are to be placed, it is on the chest. Ibn Khuzaymah (479) narrated that Waa’il ibn Hujr (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest. Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69): Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote. Al-Sindi said in Haashiyat Ibn Maajah: Just as it is Sunnah to clasp the hands and not let them hang by one’s sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth “It is Sunnah to place one hand over the other beneath the navel when praying”, the scholars are agreed that it is da’eef (weak). End quote. Shaykh Ibn ‘Uthaymeen said: This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as da’eef (weak) by al-Nawawi, Ibn Hajar and others. Some scholars are of the view that the hands may be placed above the navel. This was stated by Imam Ahmad. Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waa’il ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
@@muzammilshareef1951 The channel name: Matinuddin Ansari The playlist name: Learn Arabic Through English - Madina Book (The playlist contains 123 videos)
I have read the sheiks kitab mulaqas al fiqhi and shah of zad thry both mention placing hands on the chest. In the audio the shaykh says otherwise? Someone clarify also these books are the English translations.
The sheikh changed his opinion, perhaps after coming across the words of sheikh ul islam on this issue. Al mulakhas al fiqhi and his explanation of zad are some of his older works.
@@haitherali530 mu'tamad of the Hanbali madhhab is to raise the finger when mentioning the name of Allah, I believe there is a khilaf within the madhhab if one should raise their finger when mentioning the name of Allah after completing the tashahhud. I follow the opinion you do.
@@haitherali530if you want proof from revelation then there’s only two proofs from the messenger and he either raised the finger throughout while tashahud or moved it up and down
Sheikh is fearing to choose frok and consider one to be Weak Subhallah While layman engineers trys to prove abu hanifa is weak Malik is weak and so on. Strange Jazakallahukhair for the video
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female. Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah. Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide. And would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel?! "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended) In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." Allahu Akbar. Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel in Salah for the remaining part of my life, In Shaa Allah.
Well i disagree every human can make a mistake except Prophet Muhammad صلى الله عليه وسلم as Imam Bukhari also narrated hadith of Sahl رضي الله عنه he said that we were commanded to place our hands on dhira'a (before the elbow) as holding dhira'a won't go on navel or below it. Also Imam Ahmed used to place hands on chest. And also placing hands on chest is proven by the hadith of Sahih Ibn Hibban and Shaykh Albani approved of it.
A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham* go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest. To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
Imam Ahmad never used to place his hands on chest. Imam Ahmad Bin Hanbal in spite of recording the hadiths of placing hands on chest has clearly mentioned that placing the hands on chest is Makrooh and the hands should be placed either below the navel or slightly above the navel. Ishaq Bin Rahawaih the teacher of Imam Bukhari has mentioned that placing the hands below the navel is stronger in narration and closer to humility. Both Ibne Taymiya and Ibnul Qaiyyem have accepted the authenticity of the narration from Ali (R.) mentioning that it is from the Sunnah to place the palm of the right hand upon the back of the palm and wrist of the left hand below the navel. Even the great Najdi scholar Muhammad Bin Abdul Wahhab in his Mukhtasar Zaadul Ma'ad has mentioned that there is no authentic hadith in support of any exact place where the hands should be kept. Then he only mentioned the narration of Ali (R) supporting the view of placing the hands below the navel. In another book written by him named 'Al Adabul Mashi Ilas Salah' he has mentioned that the hands should be placed below the navel to signify the humility in standing before Allah.
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel. On the other hand, the mawquf Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility. Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
There is another Hasan hadith in Abu Daud which speaks about Ali (R) placed his hands above the navel. Ibne Taimiyah along with the narration from Ali (R) about placing hands below the navel , also authanticated this narration as an acceptable evidence on behalf of placing the hands just above the navel. This is a valid and permissible second option within the Hanbali school of thought. But the *strongest* and more *recommended* opinion supported by majority of the Hanbali scholars which is the official position of this madh_hab is placing hands *below the navel* .
A sister shares her experience of placing the hands below the navel as the following: "And sister, would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel? "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hand tied upon my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger. In this way, when those words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Can an Ustadh or Shiekh please clarify is this applies to women as well? My understanding is women perform AsSalah the same as Rasoolullah ﷺ. Jazak Alahu Khayran
Imaam Al Albaani rahimahullaah explained in detail about these hadeeth and he was not clouded by the opinions of madhhab and he was most knowledgeable about hadeeth and it's sciences more than anyone in this century, ofcourse no scholar is infallible and opinion without proof is not to be accepted especially when there is evident proof explained by a specialist scholar and in this there is a warning on how Ahlusunnah gets daleel watered down by madhhab and Allaah revives the truth every hundred years through mujadids like Imaam Al Albaani rahimahullaah.Sticking to the proof is safety and not opinions especially with evidence for and against explained as per science of hadeeth by muhadith. Allaahul Musta'an
Saheen Ibn Khuzaimah and Saheeh, grading of hadeeth as saheeh of Sunan Aboo Dawood cannot be discarded for opinions. Reminds of the words Imaam Muqbil ibn Hadee al Wadee rahmatullahi alaih
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel. The Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility. Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
@@SpringWater-p3p More knowledgeable of whom? You guys now came on individualism Is he more stronger in hadith than Ahmed, Ibn Tammiyaah, Ibn Qayyum....?
I have one thing to add though whether it is related or understand is an entirely different matter. Ok after reading and researching for many years, i have seen that what women do and men do with regards to Islam logically is diffrentiated and if we link this to prayer also we see that majority of women place their hands on the upper area and bare in mind my brothers im not taking it too far out of context but rather men and women in Islam have soperate actions to diffrentiate so is it fair to say that if men place their hands lower is better as it will be different to how women stand and place their hands? Or does this not matter? I would like some help on this matter pls
In placement of hands there is no difference and shouldn't be. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility. Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings. So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise. During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body. Navel is called the second brain. It is the center of biological feelings and submissive emotions. When the center of this biological sense is stimulated and the submissive emotions connected to this can be diverted towards spirituality latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can heal your mind and help you to get rid out of anxiety, depression & arrogance.
@@kishanarabi8818 like your explanation and feeling on the matter as well as what The teacher of Imaan Bukhari stated. Do you have any references so I can use it as well to further the betterment of my knowledge.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female. Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah. Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide. And would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel?! "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended) In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." Allahu Akbar. Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel in Salah forever , In Shaa Allah.
Nobody say you cannot follow a madhab the issue is when proof is brought to you and you reject it because your imaam or madhab holds another view. This can reach the level of shirk as it happen with Ahlul Kitaab. Taqleed is often misunderstood some think it means someone is saying don’t follow madhab or Imaam no taqleed that is prohibited is the one where someone is shown a proof and they reject it for the saying of their shaykh. All 4 imams were great and we love them but they all made mistakes just as any shaykh (al albani, al fawzan, Ibn Taymiyyah, etc) from now or the past makes mistakes. They are not infallible. Whoever claims their shaykh is infallible has done kufr. We shouldn’t mock others who follow a madhab or those who do not… following a madhab can be great when you have great teacher(s). Many many scholars encourage the people to study Fiqh thru madhab of the ‘ulama in their area. Upon the correct ‘aqeedah ofc. But it shouldn’t reach a level of hizbiyyah and hating others because they don’t study your madhab or they have some different opinion than your shaykh!! Many of the ‘ulama and tullaab who do not limit themselves to a single madhab teach books of fiqh written by different ‘ulama from different madhahib. They do not forbid someone from following madhab to reach the end goal but they forbid from making hizb and prohibited taqleed. You do not have to look hard to see the great harms of this taqleed upon the ummah الله المستعان But please, brothers and sisters we unite upon the creed of the salaf us salih and as for these furoo’ matters do not make division and let us strive to follow the Kitaab and Sunnah and please do not disrespect the mashayikh. Yes shaykh al albani made mistakes yes shaykh al fawzaan makes mistakes and so do I and you…. None of them would deny it either. But we shouldn’t speak ill of them for that. May Allah forgive us all and unite us upon the Sunnah.
As for where the hands are to be placed, it is on the chest. Ibn Khuzaymah (479) narrated that Waa’il ibn Hujr (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest. Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69): Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote. Al-Sindi said in Haashiyat Ibn Maajah: Just as it is Sunnah to clasp the hands and not let them hang by one’s sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth “It is Sunnah to place one hand over the other beneath the navel when praying”, the scholars are agreed that it is da’eef (weak). End quote. Shaykh Ibn ‘Uthaymeen said: This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as da’eef (weak) by al-Nawawi, Ibn Hajar and others. Some scholars are of the view that the hands may be placed above the navel. This was stated by Imam Ahmad. Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waa’il ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
*Hands tied at chest level* It came authentically from Ali and Ibn Abbas radiyallahu anhuma while interpreting the second verse of the Suratul-Kawthar. Ibn Abbas radiyallahu anhuma said: “It means placing the right hand on the left hand at chest level during prayer.” Hasan. Ibn Abdilbarr at-Tamhid 20/78; al-Bayhaqi 2/31; at-Tha'labi al-Kashfu wal-Bayan p. 2574 Ali b. Abi Talib radiyallahu anh said: “It means placing your right hand on your chest in the middle of your (left) arm.” Hasan. al-Bukhari at-Tarikh 6/437; at-Tabari 24/652; Ibnul-Mundhir al-Ausat 1284; al-Khatibul-Baghdadi Muwaddihu Auham 2/340
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel. The Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility. Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
There is another Hasan hadith in Abu Daud which speaks about Ali (R) placed his hands above the navel. Ibne Taimiyah along with the narration from Ali (R) about placing hands below the navel , also authanticated this narration as an acceptable evidence on behalf of placing the hands above the navel. This is a valid and permissible second option within the Hanbali school of thought. But the strongest opinion supported by majority of the Hanbali scholars which is the official position of this madh_hab is placing hands below the navel.
Im soo shocked at all you people claiming to be ghair muqalids and slandering imam ahmad yet you do the exact same thing for albani and the likes 😂😂😂, the hypocrisy is unreal. Don't claim to follow the salaf yet you follow contemporaries over the actual salaf opinions. Ajeeb indeed.
@@ZaynElAbideen if you say a bad word about sh albani they will be ready to kill you but if you say something about the 4 imams they will say stuff like they got it wrong 😂, yeah right albani got it right but abu hanifa the tabi who met abdullah ibn masud radiallahu han the great sahaba got it wrong. Or as shafi who memorised quran by 7 and muwatta of imam malik by 10, or ahmad who said one who has memorised 500,000 hadith is still not ready to give fatwa yet. But modern day contemporaries have more knowledge then the salaf and khalaf and they have better understanding of the arabic language and can authenticate hadith better. Let me mention one thing and that is that these modern day scholars dont match the dust on the shoes of the salaf and khalaf.
If this is the case then which Hadith do the women follow for placing the hands as the women all around the world place thier hands in the chest who told them to do that and we don’t see that those who are taking the reports and opinions for placing the hands below the navel tell their women to place the hands below thier navel
This is odd - I have fiqh books authored by Shaykh Fawzan himself saying SADR. Imam Ahmad has 4 opinion so you can cherry pick what you want? This ikhtilaaf has gone on for decades and the most discussed topic probably around the world in fiqh classes. But shaykh here is biased as he will know for sure the numerous Sahih hadith in particular from Sahih Ibn Khuzaymah about hands on SADR. What is sadr linguistically? Below navel? Above navel? Is navel and sadr the same?Cmon. This is why TH-cam isn’t a source. Learn the relgion with proofs and evidences from a teacher.
And what about bigger Imams who came before Ibn Khuzaymah? Why did not a single one favour putting their hands on their chest? The issue is open, the majority say below navel.
I hope you not making this channel to misguide the people taking all salafi scholars and showing which is completely baseless or against hadith.. Quoting daeef hadith
@@vcdrrj No, the preferred position transmitted from imam Ahmad is to place hands below the navel, the second position is between the navel and the chest, and it is makruh to place hands on the chest. This is from sheik Muhammad Abdul wahid Al-hanbali. You can look the video up, type in “it’s makruh to place your hands on your chest in salah”.
@@vcdrrjPlease read the books written by classical Hanbali scholars to get their opinion on this issue before making such manipulated and biased claim on social media which only reflect clear-cut ignorance!
My brothers Beaware of some subcontinent people doing propoganda by using Sheikh Fawzan's old clip that he did rujoo from this which is opposite rather he did rujoo from hadith on chest and called that to be weak
@@Mohammedluqmaan_08 I'm saying India dahiris using Sheikh (15 year) old video voice where he said hadith on chest is sahih which he later debunked.(Edit: i.e this video and other video on his official channel and website where he hadith below navel is sahih and on chest is weak this is correct) Is being used by la Madhiabis to fool ignorants.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female. Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah. Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide. And would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel?! "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended) In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." Allahu Akbar. Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel for the remaining years of my life, In Shaa Allah.
What about this? Proven Sunnah is to place hands on the chest | Sheikh Fawzaan's ruju to Ibn Baz, Uthaymen and Albani th-cam.com/video/kJnfQwonOGs/w-d-xo.htmlsi=VHFtehwg0f2T5Om3
Al-Albaani (may Allaah have mercy on him) said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (The Prophet’s Prayer Described) p. 68: He would place his right hand over the back of his left hand, wrist and forearm, and he told his companions to do likewise. Sometimes he would clasp his right hand over his left, and place them on his chest.
@@ZaynElAbideen Sorry i think i deleted but if u know arabic watch this th-cam.com/video/Ksi0k1LIyAw/w-d-xo.html salih al fawzan himself said putting it on the chest is the sunnah and Ibn Uthaymeen also said this to put the right on the left on the chest also in Sunan Abu Dawod 759 Narrated Tawus: The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. Classified authentic by Al Albani
@@imad1907 if u know arabic watch this th-cam.com/video/Ksi0k1LIyAw/w-d-xo.html salih al fawzan himself said putting it on the chest is the sunnah and Ibn Uthaymeen also said this to put the right on the left on the chest also in Sunan Abu Dawod 759 Narrated Tawus: The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. Classified authentic by Al Albani , I never said Albani knows more than Imam Ahmad but when the sunnah is shown we follow it and not following people.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female. Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah. Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide. And would you believe that the following words were poured down inside my heart when I accepted the placement of hands below the navel?! "O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal. As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended) In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah. Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." Allahu Akbar. Therefore, I have decided to follow the Hanbali Madhab for the remaining years of my life, In Shaa Allah.
May Allah save us from the so called Salafi madhab or religion which makes it obligatory to worship the radical views of a narrow group of Shaikhs and negate the truth in spite of its glaring appearance before the eyes.
@@noraberry Those people like you who commit hypocrisy in the name of Salafism by going against the Salaf and worshipping the radical views of Khalafs.
And that new Sheikh assimalhakeem said hands should only be placed on chest while he said the hadith about placing them below or above navel are da'if. Basically we don't have to follow the new generation sheikhs
We don't follow yours type of Salafi we follow the real one even Ibn taymiyah followed this one who are you? Go Ahead who cares bro unsubscribe Allah will send millions insha'Allah.
*Hands tied at chest level* It came authentically from Ali and Ibn Abbas radiyallahu anhuma while interpreting the second verse of the Suratul-Kawthar. Ibn Abbas radiyallahu anhuma said: It means placing the right hand on the left hand at chest level during prayer. Hasan. Ibn Abdilbarr at-Tamhid 20/78; al-Bayhaqi 2/31; at-Tha'labi al-Kashfu wal-Bayan p. 2574 Ali b. Abi Talib radiyallahu anh said: It means placing your right hand on your chest in the middle of your (left) arm. Hasan. al-Bukhari at-Tarikh 6/437; at-Tabari 24/652; Ibnul-Mundhir al-Ausat 1284; al-Khatibul-Baghdadi Muwaddihu Auham 2/340 * Now it's your turn to cry. Release your hands completely and relax
We, the Muslims of Indian subcontinent or Non Arab women of South-East Asia are greatly deprived of acting upon this blessed Sunnah of placing the hands below the navel. Before the age of 28 I didn't even know that this sunnah is applicable for the women and supported by Hanbali school of thought. In our part of the world Hanafi and Salafi schools of thought are the most dominant and well established. And neither Hanafi nor Salafi school of thought has acknowledged placing the hands below the navel for women. As a result, women of this part of the have been deprived of acting upon this sunnah of portraying more humility and submissiveness in front of Allah for ages and generations. So I request to this channel that they make more videos regarding salah of women and refute all those arguments and wrong evidences that are depriving the women from the sunnah of placing the hands below the navel.
@@ZaynElAbideen no bro, sheikh muhammad ibn ibrahim,sheikh ibn baz,sheikh albani all gave fatwa to place hands on chest. they are more knowledgable in hadith science.
@@ZaynElAbideen Shaykh Ibn Uthaymeen(rah)[Saudi Arabian scholar lived along with shaykh ibn Baz(rah)] said: This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as "da’eef" (weak) by al-Nawawi, Ibn Hajar and others. Some scholars are of the view that the hands may be placed above the navel. This was stated by "IMAM AHMAD IBN HANBAL". Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d(RA) which is in al-Bukhari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concerning it, is the hadeeth of Wa’il ibn Hujr who said that the Prophet (peace and blessings of Allah be upon him) used to put (his hands) on his chest. Al-Sharh al-Mumti’ (3/36, 37) Imam AHMAD IBN HANBAL(rah) recorded in his Musnad: Qabiysa ibn Hulb the Taab’iee narrates from his father Hulb, may Allaah be pleased with him, that, “I saw the Prophet and he was turning to his right and left in the prayer and I saw that, in the prayer, he would place his right hand upon his left on his chest.” Reference : (Musnad Imaam Ahmad, 5/226) The chain of narration of this hadeeth is saheeh as was stated by Imaam ibn Sayyid An-Naas in Sharh Tirmidhee and Haafidh Ibn Hajr al asqalani(A Giant in hadith science) in Fath Al Baari. Allaamah Nimawee Hanafee in Aathaarus-Sunan, (1/67) has also admitted that the chain of narration is, “Saheeh.” sahih hadith recorded in Abu dawood; Narrated Tawus: حَدَّثَنَا أَبُو تَوْبَةَ، حَدَّثَنَا الْهَيْثَمُ، - يَعْنِي ابْنَ حُمَيْدٍ - عَنْ ثَوْرٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ طَاوُسٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَضَعُ يَدَهُ الْيُمْنَى عَلَى يَدِهِ الْيُسْرَى ثُمَّ يَشُدُّ بَيْنَهُمَا عَلَى صَدْرِهِ وَهُوَ فِي الصَّلاَةِ . The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. Grade : Sahih صحيح : حكم Reference : Sunan Abi Dawud 759 my opinion from understanding the prayers of Imam and khateeb of Masjid al Haram: I used to watch Sheikh Yasser bin Rashid Ad dosary's Qur'an recitation and he was from the Imams of Masjid al Haram. Every single video I watch him, he would place his hands above the navel not below the navel. Why I'm saying this is totally for logical reasoning. He was a Doctorate in the Department of Comparative Fiqh from Mohammad Ibn Saud Islamic University (IMSIU). Every fatwa they are following are only given by the grand mufti's of Saudi Arabia includes Shaykh Muhammad ibn Ibrahim, Shaykh ibn Baz, Shaykh Ibn uthaymeen and Shaykh Abdulaziz bin Abdullah Al-Sheikh (CURRENT GRAND MUFTI OF SAUDI ARABIA) I don't wish to argue anymore, Salam 💞
@@mohamedaadil1067 A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham* go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest. To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
The Hanbali Position of Placing the Hands Below the Navel
The mu'tamad (relied upon) position of the Hanbali madhhab is that it is recommended to place the hands below the navel [see sharh muntaha al iradat 1/186]. It is also permissible to place them below the chest, however it is disliked to place them on the chest itself [sharh al umdah 2/662].
There are four different narrations from Imam Ahmad as to where it is best to place the hands:
1- Below the navel. Imam Ahmad himself stated that the hands should be placed below the navel. Al Muzani narrated from him that he said: "(the hands should be placed) slightly below the navel". Abu Talib asked him where to place the hands and he said: "on the navel or below it" [Bada'i' al Fawa'id 3/91]. Imam Ahmad's son mentioned the narration from Ali regarding placing the hands below the navel [Masa'il Abdillah 260]. This narration is the relied upon narration in the madhhab, as mentioned before.
2- Below the chest above the navel. This was narrated by his student Abu Dawud [Masa'il Abi Dawud 220] and his son Abdullah said he saw Ahmad doing so [Masa'il Abdillah 260].
3- The option of placing below the navel or below the chest. This opinion was narrated from him by his student al Kawsaj [Masa'il al Kawsaj 211].
4- Releasing the hands by the side (sadl). This was mentioned by Ibn Muflih Al Hanbali in Al furu' [2/168]
There is no narration from Imam Ahmad that mentions the hands should be placed on the chest itself. Rather, Abu Dawud narrated from him that he said: "it is disliked for the hands to be placed on the chest" [Masa'il Abi Dawud 221]. This was also narrated by Al Muzani [Bada'i' al Fawa'id 3/91].
Ibn Muflih (student of Ibn Taymiyyah) said: "And it is disliked to place them on the chest.
Imam Ahmad explicitly mentioned this, despite him narrating the hadith (of placing on the chest) himself" [Al furu' 2/169]. So it is evident that Imam Ahmad was aware of this hadith, however he had a different interpretation of it (which will be presented below), or viewed it to be weak.
This was also the opinion of Sheikh ul Islam Ibn Taymiyyah. He mentioned in sharh ul umdah that the hands can either be placed below the navel or above the navel, but that it is disliked to place them on the chest itself [Sharh al umdah 2/662]. Ibn ul Qayyim also seems to incline to the view that it is better to place the hands below the navel, and he mentions narrations from Imam Ahmad disliking placing them on the chest [Zad ul Ma'aad 1/222]. Muhammad bin Abdil Wahhab also mentioned the opinion of placing them below the navel [Mukhtasar al Insaf wa ash Sharh al Kabeer pg 117]. Placing them below the navel was also the opinion of several early najdis [see Ad Durar as Saniyyah 4/283]. It is strange then, that most of those who reject this opinion today attribute themselves to these scholars.
As for placing the hands on the chest, then it is not known from any of the salaf that they
would so, rather we only have narrations from some of them disliking it. Ibn Abi Shaybah (3953) narrated from Sa'eed bin Jubayr - one of the tabi'in - that he saw a man placing one hand on the other in salah, so he separated his hands. This athar could be used as evidence for sadl, however it is narrated from Imam Ahmad that he was asked about this narration and he said that Sa'eed only did this as the man was placing his hands on the chest. The only possible narration that could perhaps be used by the proponents of this opinion to prove that one of the salaf would place his hands on his chest in qiyam is a narration from ishaq bin rahawayh, where his student Al Kawsaj states: "he (Ishaaq) would place his hands on his breast or below his breast" [Masa'il al Kawsaj 3547].
The response to this is from three angles:
1- The context of the narration from Ishaaq bin Rahawayh indicates that it is referring to placing his hands at the level of his chest when raising his hands to make dua in the witr prayer, not when generally standing in salah. The full narration says: "Ishaaq held that witr could be made up after subh as long as one hasn't prayed fajr, and would raise his hands in (dua of) qunut all month, and would do qunut before ruku' and would place his hands on his breasts or below his breasts".
2- The same student - Al Kawsaj- narrates from Ishaaq bin Rahawayh in the exact same book that Ishaaq was asked about where to place the hands in salah, to which he replied: "below the navel, as this is stronger in the hadith, and closer to humility" [Masa'il al Kawsaj 211]. This is a prime example of coming to a conclusion regarding the opinion of an Imam before gathering all of what he said on the issue, and without being aware of his principles.
This is why many of the scholars would warn from taking opinions from Imams of the salaf that have not been well recorded within the four madhahib, unless one has reached a high level of fiqh in the din and is well versed in the various narrations and opinions of the salaf, as taking the opinion of an Imam whose madhhab has not been codified or established can be dangerous as it is highly likely that their statements will be misunderstood, as most of their opinions were transmitted in single sentence narrations that do not always allow the context of the statement to be made evident, unlike the madhahib of the four Imams which were inherited throughout the centuries and well established.
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3- All of the scholars who mentioned the opinion of Ishaaq bin Rahawayh on this issue, such as Ibn Abdil Barr [At Tamheed 20/75], mentioned that his opinion was that the hands should be placed below the navel, and they explained the other narration as referring to the position of the hands when raising them in dua al qunut [see Al Mughni by Ibn Qudamah 2/113].
For a more detailed discussion on this narration from Ishaq, see volume 1 page 388 of the book الآراء الفقهية المعاصرة المحكوم عليها بالشذوذ في العبادات.
There is another narration which is utilised by the proponents of this opinion from Ali bin Abi Talib in which he states in his tafsir of the third ayah of surah al kawthar, that it is referring to the placing of the hands on the chest, however this was weakened by several scholars of hadith, including Ibn Kathir [Tafsir Ibn Kathir 8/503].
As for the claim that Ash Shafi'i held the opinion that the hands should be placed on the chest, then this is incorrect. His own student, Al Muzani, narrates from him that he held that the hands should be placed below the chest, not on it. He says in his mukhtasar [pg 107]:
"And he holds his right wrist and places it below his chest"
So it's clear from this that it is not known from any of the salaf that they would place their hands on the chest in salah.
This begs the question, why did the salaf not place their hands on the chest despite the hadith of Wa'il bin Hujr which seems to indicate that the sunnah is to place the hands on the chest? This can be answered from several angles:
1- There is a difference of opinion as to whether this hadith is authentic. The hadith of Wa'il bin Hujr [Narrated by Ibn Khuzaymah (479) and others] contains Mu'ammal bin Ismai'l. Ad Daraqutni mentioned that despite him being trustworthy, he made many mistakes. As for the mursal hadith narrated by Abu Dawud [759] from Tawus which mentions that the prophet would place his hands on his chest, then this has been graded weak by some scholars, not necessarily due to it's irsal (the fact that the sahabi is missing from the chain), but due to some of the narrators in the isnaad which have been criticised, including Al Haytham bin Humayd and Sulayman bin Musa (An Nasa'i mentioned that he is not strong - see Al Mizaan 2/225). For a more detailed discussion on the weakness of the isnaad refer to page 278 onward of Dr Mahir al Fahl's book أثر علل الحديث في اختلاف الفقهاء, as the intent behind this document isn't to delve too deep into the hadith-science-based criticisms of this view.
2- It is likely the salaf had a different understanding of the word "sadr" (which is translated by the proponents of this opinion to "chest") used in this hadith. Ibn Mandhur mentions in lisan ul arab that sadr refers to the front facing part of an object [4/446] and several dictionaries define sadr as the area extending from the bottom of the neck to the stomach (which would also include the area below the chest). Taking this definition, it would be possible to utilise the ahadith which mention the placing of the hands on the sadr as evidence for the shafi'i opinion of placing the hands below the chest, rather than actually placing them on the chest itself.
A counter-argument often brought up by the proponents of this opinion is that although the sadr linguistically may extend to below what we refer to as "chest" in the English language, it would only be reasonable to place the hands on the chest itself as it lies in the middle of this linguistically defined area, i.e. the chest is right at the middle between the belly and the bottom of the neck. The response to this is that religious practices cannot be based upon guess-work like this, particularly when it results in views that are unprecedented. Since their is a such a wide range and large scope as to what the word sadr here could be referring to, we have no option but to return to how the salaf understood the word "sadr" in this hadith, as they had witnessed the direct students of the companions of the messenger of Allah, and the act of folding the hands was a tradition passed on throughout the generations. As we have mentioned before, it is not established from any of the salaf that they would place their hands on their chest, rather we have narrations from some of the salaf deeming this as a reprehensible action, so it cannot be claimed that this was the linguistic understanding the salaf had of this word. The only two options that remain are placing the hands at the bottom of the neck, or placing them below the chest. It is not known from any of the salaf that they would place their hands at the bottom of their necks either, so the word sadr must therefore refer to that which is below the chest.
What supports this point is that virtually every scholar who used the hadith of Wa'il bin Hujr used it as evidence for the shafi'i view of placing the hands below the chest (not on it), and it is well known that this hadith is the primary evidence for the view of the shafi'is.
An Nawawi for example says in Al Majmu' [3/313]: "Our madhhab is that it is recommended to place the hands below the sadr above the navel, and this was the opinion of Sa'eed bin Jubayr and Dawud". He then says: "Our ashaab (i.e. the scholars of the shafi'i maddhhab) used as evidence the hadith of Wa'il bin Hujr [which mentions placing the hands on the sadr]". An Nawawi also mentions the opinion of placing the hands below the navel and mentions that some shafi'is chose this opinion. However, notice how An Nawawi does not even make a mention of the view of placing the hands on the chest when discussing the various opinions in this issue. Even after he mentioned the hadith of Wa'il bin Hujr which mentions placing the hands on the sadr, he does not go on to refute any of the arguments of the proponents of this view, as if he does not see the need to do so, indicating that this view was virtually if not completely non existent at his time.
Another example of this is Al Bayhaqi. He wrote a chapter in which he said: "the sunnah is to place the right hand on the left hand below the sadr and above the navel" [Al Khilafiyyat 2/252]. In this chapter he uses as evidence the hadith of Wa'il bin Hujr, which shows that he understood the phrase "'ala as sadr" to mean "below the sadr" rather than "on the sadr", or that he had a different understanding of the word sadr. Ibn Rajab does something similar. He says in Fath ul Bari [6/363]: "Those who said the one praying should place his hands differed as to where he should place them; should he place them on his sadr, or below his navel, or does he have the choice of doing both? These are the three narrations from Ahmad". Some have used this statement of Ibn Rajab as evidence of some scholars holding the opinion that the hands should be placed on the chest, but it is clear that he intended below the chest, not on the chest itself, as he says that placing the hands on the sadr is a narration from Imam Ahmad, despite the fact that
this narration from Imam Ahmad mentions that they should be placed below the chest, not on the chest itself, and this is a famous opinion in the hanbali madhhab, and despite the fact that Imam Ahmad explicitly mentioned that it is disliked to place the hands on the chest (see above, where I quoted these narrations). This is also proven by the fact that he says that placing the hands on the sadr was the opinion of Ash Shafi'i. Ash Shafi'i is well known to have held the opinion that the hands should be placed below the chest, as we have proven above with statements from his direct students. So Ibn Rajab either meant below the sadr, or he understood sadr to include the area below the chest.
This is all summarised by Ibn Taymiyyah, where he says: "the narrations that mentions placing on the chest, perhaps they mean close to the chest (under it, above the navel) not on the chest" [sharh ul umdah 2/564]. This all shows us how it is possible that different scholars had different understandings of the word "sadr", but that understanding the hadith of wa'il bin hujr to mean on the chest was not something prominent at the time of the salaf nor the khalaf. Ali ar Rumayhi mentions that the first scholar he knows of who held the opinion of placing the hands on the chest was Muhammad As Sindi (d: 1138 H) [al 'araa' al fiqhiyyah al mu'asirah al mahkoom 'alayhaa bi ash shudhoodh fil ibadat 1/377]. It is understandable that some of those who held this opinion may have looked at statements of the scholars mentioning the placing of the hands on the sadr (such as the statement of Ibn Rajab above) and assumed that to mean "on the chest", based on our modern day-to-day usage of the word sadr as referring to the breast area, which lead them to believe that these scholars supported their view. This shows the importance of looking into how the vocabulary used in ahadith was understood in that era, rather than assuming that the usage of a word or phrase has remained the same over the last
14 centuries. Ibn Taymiyyah mentions that interpreting narrations through the lens of our modern understanding of terminologies is the cause of much misunderstanding and the misguidance of many deviant sects [Qa'idah jalilah fi at tawassul wa al waseelah (I think)]
After establishing that it is not legislated to place the hands on the chest, one may say: "we accept that it is not legislated to place the hands on the chest, but what is the evidence for placing the hands below the navel"? This can be answered from several angles:
1- Some scholars held the opinion that none of the ahadith in relation to where the hands should be placed in salah are authentic. Ibn ul Mundhir said: "one said: there aren't any established narrations from the prophet salla Allahu alayhi wa sallam regarding where the hand should be placed, so if he wishes he can place them below the navel, and if he wishes he can place them above it" [Al Awsat 3/94]. Based on this opinion, there is nothing wrong with either placing the hands below the chest or below the navel, however some scholars preferred placing below the navel due to considerations other than the authenticity of the hadith, whilst maintaining the permissibility of placing them above the navel (below the chest). Some of there reasonings include:
- below the navel is further from takfeer (placing on chest)
- the fact that placing the hands below the navel is greater in terms of humility. This was stated by Imam Ishaq bin Raahawayh
- despite both narrations (i.e. the narration of below the navel and the narration of above the navel) being weak (according the opinion that all narrations in this topic are weak), the narrations that mention below the navel are slightly more authentic. Ishaq bin Raahawayh said that the ahadith indicating that the hands should be placed below the navel are stronger than the ones which say above the navel. If it is said that the only ahadith we have proving the hands are to be placed below the navel are clearly weaker than the other ahadith, as the only ahadith which support the view of below the navel are the hadith of Ali and the hadith of Abu Hurayrah. As for the hadith of Abu Hurayrah, it contains Abdurrahman bin Ishaq Al Kufi, who was weakened by Imam Ahmad himself
and Abu Dawud said that the hadith of Abu Hurayrah is not strong. As for the hadith of Ali, then it contains Ziyad bin Zayd, who is majhul (unknown), and Abdurrahman bin Ishaq, who is weak. So how can it be said that the ahadith supporting placing below the navel are stronger? The response to this is that the jahalah (state of being unknown) of a narrator is often relative to the time in which that is being said, i.e. later scholars may say that a narrator is majhul based on the fact that they are unaware of that narrator, and it is possible that the early scholars may have known the condition of this narrator. This is especially important to consider when we have scholars from the salaf (such as Ishaq) who deemed this hadith to be stronger than the other hadith in this subject, which indicates that they may have known the condition of this narrator who has been majhul. Another possibility is that there may be missing chains of narration for these ahadith, or narrations that did not reach us, which could have been combined to increase the overall strength of these narrations. Ishaq bin Rahawayh was asked about the position of the hands in salah, to which he responded:
"Below the navel is stronger in hadith, and closer to humility" [Masa'il al Kawsaj 214].
When a great Imam of hadith from the salaf makes a statement like this, he is not basing this upon a mere glance at the chains of these ahadith. Rather, they would take into account dozens of asaneed in the topic at hand. So when ishaaq makes a judgement like this he's basing it on a much greater awareness of the reports available on this issue and a much greater insight into the narrators than any later muhaddith can ever have as he lived during their time and met many of the narrators in person.
He would have also had a larger abundance of chains available to him, as it is well known that many were lost over the centuries. One such example is the narration from 'A'isha in which she is reported to have said: "when a girl reaches the age of nine she is a woman" [At Tirmidhi 1109]. This athar has only been narrated in mu'allaq form, meaning that it's chain wasn't mentioned by the author (At Tirmidhi). The isnad of this athar is non existent in any hadith book we have available today, yet At Tirmidhi attributes it to 'A'isha with certainty, and many of the salaf used this narration as evidence (e.g. Imam Ahmad). This indicates that this athar must have had an isnad, but it was lost, as the salaf did not deem it permissible for themselves to use narrations as evidence for which there is no isnad. Based on this, it is important not to rush to judgements and regard a whole opinion as weak simply because the hadith seems to be weak based on the chains we have of it today, as the salaf who held this opinion likely had supporting narrations which they used to back their opinions up.
In addition to this, the weakness of the ahadith which say the hands should be placed on the sadr revolve around the shudhudh (oddness) of the hadith, as Mu'ammal bin Isma'il (who is weak) was the only one who narrated the addition (on his sadr), despite this narration being narrated through multiple other routes. As is known to the scholars of hadith, if an addition is shaadh it can't be used as supporting evidence, as that which is shaadh is known to be incorrect by certainty (or high probability), because it's weakness is known by comparing it to other existing variations of the hadith, whereas a hadith that is simply "weak" has the chance of becoming authentic, as it is considered weak based on the isnaad in and of itself, not due to external factors, and it is possible for a weak narrator to accurately report at times.
2- The narrations that say below the navel were authenticated by some scholars. The narration from Ali which says that the sunnah is to place the hands below the navel (Abu Dawud 756) was authenticated by Ibn Ul Qayyim in bada'i' al fawa'id [3/91], where he mentioned that the hadith which mentions on the sadr is weak.
3- The actions of the tabi'in and the acceptance of the salaf. Abu Mijlaz amongst the tabi'un said that the hands should be placed below the navel [Abu Dawud 757]. This is also narrated from Ibrahim An Nakha'i [Ibn Abi Shaybah- ???] although it's authenticity is contested. In addition this Al Imam At Tirmidhi [Jami' At Timridhi 252] said: "And the practice of the people of knowledge is upon this from the time of the companions of the prophet and the tabi'in and those after them, they hold that one should place his right hand on his left hand in salah. Some of them held that he should place them above the navel, and some of them held that it should be placed below the navel, but all of that is acceptable amongst them".
Look at how this great Imam, who studied under the noble Imams of the salaf, is accepting of the ikhtilaf in this issue and doesn't treat it as a divisive subject, unlike many of those who attribute themselves to the salaf in this day of age, who warn against the opinion of placing the hands of the navel so much so to the extent that it is as if they treat this as an issue of aqeedah, or an issue that distinguishes between the people of innovation and the people of sunnah. You may even come across some of them labelling the act of placing the hands below the navel as an innovation, and I have even come across some of them saying that it is disrespectful to do this in salah before Allah. So compare their attitude to this issue (and other fiqhi issues) to the attitude of the salaf, whom At Tirimidhi narrates from as being accepting of this ikhtilaf and viewing both opinions to be valid to act upon.
The wording of At Tirmidhi also gives the impression that this was an issue of consensus, or near-consensus, as he mentions that this was the attitude of the scholars from the time of the sahabah to his day. This indicates that the salaf recognised that there is no decisive evidence in this subject and how they accepted these opinions and inherited practices that were part of a tradition passed on from their teachers Also notice how he mentions these two opinions, but he doesn't mention the opinion of placing the hands on the chest.
The intent behind using these statements of the tabi'in to support this view is due to the fact that the salah is an inherited tradition passed through the generations, and does not rely solely on isolated narrations. The fact that this practice was prominent and acceptable amongst the tabi'in and those who came after them indicates that it is likely a practice that stemmed from the time of the prophet, as it is inconceivable that the tabi'un encouraged this practice without having seen it from the sahabah themselves, as they would have witnessed the sahabah praying five times a day, and lived and interacted with them. This is why it is important to remember that fiqh is a living tradition so it is important to look at what the general accepted practice of the ummah is before reaching conclusions about a certain opinion being the correct one, even if it appears to you that this is what the authentic ahadith indicate, especially when it comes to obvious issues like the salah.
Jazakallah Khair for clarifying
Subhanallah
Do you think shaykh al albani was more knowledgeable than imam ahmad or what is your point?
Shaykh Fawzan is truly amazing - always love listening to him (as well as Shaykh Uthaymeen
This is so so beneficial... I never knew about those opinions.. We need more videos like this.. About raising of hands, movement of index fingers in Tashahud, dua.. Zazak Allahu khairan
A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham*
go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest.
To see this in details in a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
Alhamdulillah. Jazak Allah khair.
Thank you for posting this, may Allah reward you.
And may Allah preserve Sheikh Fawzan.
Brother continue these benefits
Don't stop
Allahuma baraak sheikh salih fawzan hafidhullah for his humbleness
Hanafi position is also below belly button
But Hanafi women are instructed to place their hands on chest. Hanbali Madhab makes no difference for women on this matter.
“Pray as if you have seen me pray”
Simple as that
@@IJustBeMackin no akhī, definetely not simple as that. We were also instructed to do hajj as the Prophet ﷺ, but do women do the first 3 circlies around the ka'ba like men? Definetely not.
@@ninjazen_0771 did the prophet or Allah say the women can’t do the first 3 circles?
women can put their arms on ground in sajdah but the prophet as a man lifts arm off ground if i’m not mistaken? so technically they don’t pray as he prays?
Sheikh fawzan retracted this statement now. I've heard him say the opposite in zaad Al mustaqni3
His explanation of zad ul mustaqni' is one of his older works. In more recent videos after coming across the words of ibn taymiyyah in this matter he adopted the view mentioned in this video.
th-cam.com/users/shortsIxMDbQSEY1o?feature=share
There's also another audio where he specifically says that I used to hold the opinion of placing the hands تحت السرة but he says that that which is قول الراجح is على الصدر. Unfortunately I haven't been able to find it yet but when I do in shaa Allah ill send it here. And I believe it was in مختصر زاد المعاد not mustaqni3
@FarzadFazel I checked his explanation of mukhtasar zad ul ma'aad, he mentions the same thing - that there are no authentic hadiths on this issue and that you can put them as you wish, even below the navel. I've also seen fairly recent videos of him saying that the hands are to be placed below the navel.
@@subulassalam6067so is placing the right hand on the left below the chest permissible or not?
I believe concerning sadl that it is not from the sunnah, therefore we should always put our right hand over our left hand because this is authentic in Bukhari
Make the subtitle text bigger, please..
I agree. Lots of people can read it, but lots of people will have trouble reading it, unless they zoom in.
May Allah bless and grant the video creators Jannatul Firdaws for their hard work in translating this.
جزاك الله خيرا
Ibn Al-Mundhir narrates that Abu Hurairah r.a. said; it is from the Sunnah to place the right hand upon the left hand below the navel. The after he quotes Ishaq bin Rahawaih [Imam Bukhari’s teacher]; placing the hands below is the strongest view held in accordance to Hadith and closest [posture] to humbleness.
[الأوسط في السنن والإجماع والاختلاف (3/ 94)]
⬇️⬇️
Ishāq Ibn Rāhūyah said: “(Placing the hands) beneath the navel (in Salāh) is stronger in terms of hadīth and more closer to humility.”[Masāil Imām Ahmad , Al-Kawsaj]
In the placement of hands there is no difference and shouldn't be any between men and women. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward below the navel keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility.
Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings.
What is the meaning of placing his right palm on his left elbow and placing it under his navel? The one who does that is humiliated in the hands of the Most High. Narrated by Ahmad ibn Yahya al-Raqqi.
And he said in Sharh Muntaha al-Iradat: (And) it was also prescribed for him to (place them), meaning his hands, under his navel, according to the words of Ali, may God be pleased with him, “It is from the Sunnah to place a position.” The right is placed on the left, below the navel.” Narrated by Ahmad and Abu Dawud, and its meaning is: humiliation before the hands of God Almighty.
So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise.
During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body.
Navel is called the second brain. It is the center of biological feelings and submissive emotions.
When the center of this biological sense is stimulated and the submissive emotions connected to this
can be diverted towards spirituality, latent surrendering emotions become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can also heal your mind and help you to get rid out of anxiety, depression & arrogance.
In the placement of hands there is no difference and shouldn't be any between men and women. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward below the navel keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility.
Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings.
What is the meaning of placing his right palm on his left elbow and placing it under his navel? The one who does that is humiliated in the hands of the Most High. Narrated by Ahmad ibn Yahya al-Raqqi.
And he said in Sharh Muntaha al-Iradat: (And) it was also prescribed for him to (place them), meaning his hands, under his navel, according to the words of Ali, may God be pleased with him, “It is from the Sunnah to place a position.” The right is placed on the left, below the navel.” Narrated by Ahmad and Abu Dawud, and its meaning is: humiliation before the hands of God Almighty.
So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise.
During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body.
Navel is called the second brain. It is the center of biological feelings and submissive emotions.
When the center of this biological sense is stimulated and the submissive emotions connected to this
can be diverted towards spirituality, latent surrendering emotions become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can also heal your mind and help you to get rid out of anxiety, depression & arrogance.
(not nagatively)
Can we pleas get the link of Original footage?
Assalamu alykom wa rahmatullah. I see you use Kapwing, I also used it in the past before it put their watermark on videos. But i found an alternative named ClipChamp its even from Google itself and doesnt have a watermark and does anything what Kapwing does. May Allah reward you.
Wa alaykum as salam wa rahmatullahi wa barakaatuhu. Jazak Allahu khayran, I will check it out in sha Allah
@@subulassalam6067 A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham*
go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest.
To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
As for Sheikh Salih Al-Fawzaan, he places his hands below the navel. I have seen him in a prayer.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female.
Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah.
Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women
looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide.
And would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?!
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended)
In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Allahu Akbar.
Therefore, I have decided to follow the Hanbali Madhab for the remaining years of my life, In Shaa Allah.
@@sinthiyashompa5995 As for where the hands are to be placed, it is on the chest.
Ibn Khuzaymah (479) narrated that Waa’il ibn Hujr (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest.
Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah.
Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69):
Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote.
Al-Sindi said in Haashiyat Ibn Maajah:
Just as it is Sunnah to clasp the hands and not let them hang by one’s sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth “It is Sunnah to place one hand over the other beneath the navel when praying”, the scholars are agreed that it is da’eef (weak). End quote.
Shaykh Ibn ‘Uthaymeen said:
This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as da’eef (weak) by al-Nawawi, Ibn Hajar and others.
Some scholars are of the view that the hands may be placed above the navel. This was stated by Imam Ahmad.
Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waa’il ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
@@sinthiyashompa5995
သဖန်းသီး = تين
သံလွင်သီး = زيت
တောင် = طور
@@jnpkzwjxi do not see it
@@muzammilshareef1951
The channel name:
Matinuddin Ansari
The playlist name:
Learn Arabic Through English - Madina Book
(The playlist contains 123 videos)
Many people use mobile to watch TH-cam video. So, please increase text size It's way too small for me.
“Pray as If you have seen me pray”
I have read the sheiks kitab mulaqas al fiqhi and shah of zad thry both mention placing hands on the chest. In the audio the shaykh says otherwise? Someone clarify also these books are the English translations.
The sheikh changed his opinion, perhaps after coming across the words of sheikh ul islam on this issue. Al mulakhas al fiqhi and his explanation of zad are some of his older works.
@@subulassalam6067 JazakAllah Khayr akh, if you can we need a video on the official postion of the index finger in the tashahud too now lol
@@haitherali530 mu'tamad of the Hanbali madhhab is to raise the finger when mentioning the name of Allah, I believe there is a khilaf within the madhhab if one should raise their finger when mentioning the name of Allah after completing the tashahhud. I follow the opinion you do.
@@ZaynElAbideen yes
@@haitherali530if you want proof from revelation then there’s only two proofs from the messenger and he either raised the finger throughout while tashahud or moved it up and down
Barakhallah fee bro ❤️☝️
Make one more video because some lair falsely claim he changed this stance which is lie
Sheikh is fearing to choose frok and consider one to be Weak Subhallah
While layman engineers trys to prove abu hanifa is weak Malik is weak and so on.
Strange
Jazakallahukhair for the video
Obviously in some matters they can be weak. And engineer is far worse than a layman. Atleast laymen don't act like they are Shuyookh
Definently Hands on Chest looks way more humble facing Allaah Most High.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female.
Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah.
Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women
looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide.
And would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?!
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended)
In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Allahu Akbar.
Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel in Salah for the remaining part of my life, In Shaa Allah.
@@sinthiyashompa5995 can you just shut up? literally every video and comment you post your nonsense
That your opinion islam doesn't work like that
Well i disagree every human can make a mistake except Prophet Muhammad صلى الله عليه وسلم as Imam Bukhari also narrated hadith of Sahl رضي الله عنه he said that we were commanded to place our hands on dhira'a (before the elbow) as holding dhira'a won't go on navel or below it. Also Imam Ahmed used to place hands on chest. And also placing hands on chest is proven by the hadith of Sahih Ibn Hibban and Shaykh Albani approved of it.
Yes Alhamdulillah
A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham*
go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest.
To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
Imam Ahmad never used to place his hands on chest.
Imam Ahmad Bin Hanbal in spite of recording the hadiths of placing hands on chest has clearly mentioned that placing the hands on chest is Makrooh and the hands should be placed either below the navel or slightly above the navel.
Ishaq Bin Rahawaih the teacher of Imam Bukhari has mentioned that placing the hands below the navel is stronger in narration and closer to humility. Both Ibne Taymiya and Ibnul Qaiyyem have accepted the authenticity of the narration from Ali (R.) mentioning that it is from the Sunnah to place the palm of the right hand upon the back of the palm and wrist of the left hand below the navel.
Even the great Najdi scholar Muhammad Bin Abdul Wahhab in his Mukhtasar Zaadul Ma'ad has mentioned that there is no authentic hadith in support of any exact place where the hands should be kept. Then he only mentioned the narration of Ali (R) supporting the view of placing the hands below the navel.
In another book written by him named 'Al Adabul Mashi Ilas Salah' he has mentioned that the hands should be placed below the navel to signify the humility in standing before Allah.
th-cam.com/video/kJnfQwonOGs/w-d-xo.htmlsi=qNJn4Inm2SoVKCvA
Jazakallah hu khairan
Placing hands ...below..not weak...on chest is weak
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel.
On the other hand, the mawquf Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility.
Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
There is another Hasan hadith in Abu Daud which speaks about Ali (R) placed his hands above the navel. Ibne Taimiyah along with the narration from Ali (R) about placing hands below the navel , also authanticated this narration as an acceptable evidence on behalf of placing the hands just above the navel. This is a valid and permissible second option within the Hanbali school of thought.
But the *strongest* and more *recommended* opinion supported by majority of the Hanbali scholars which is the official position of this madh_hab is placing hands *below the navel* .
A sister shares her experience of placing the hands below the navel as the following:
"And sister, would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hand tied upon my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger.
In this way, when those words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
@@naziryamin2055isn’t that what he literally said? You didn’t have to write all that.
Can an Ustadh or Shiekh please clarify is this applies to women as well? My understanding is women perform AsSalah the same as Rasoolullah ﷺ. Jazak Alahu Khayran
btw I live in Morocco/Maliki Madhhab however, aim to follow Nabi and asSalaf asSaleh.
According to Hanbali school of thought, women does the same as men do regarding the placement of hands which is below the navel.
@@casadelmaghrebFollowing imam Malik as a layman is following our prophet.
Imaam Al Albaani rahimahullaah explained in detail about these hadeeth and he was not clouded by the opinions of madhhab and he was most knowledgeable about hadeeth and it's sciences more than anyone in this century, ofcourse no scholar is infallible and opinion without proof is not to be accepted especially when there is evident proof explained by a specialist scholar and in this there is a warning on how Ahlusunnah gets daleel watered down by madhhab and Allaah revives the truth every hundred years through mujadids like Imaam Al Albaani rahimahullaah.Sticking to the proof is safety and not opinions especially with evidence for and against explained as per science of hadeeth by muhadith. Allaahul Musta'an
Saheen Ibn Khuzaimah and Saheeh, grading of hadeeth as saheeh of Sunan Aboo Dawood cannot be discarded for opinions. Reminds of the words Imaam Muqbil ibn Hadee al Wadee rahmatullahi alaih
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel.
The Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility.
Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
@@SpringWater-p3p More knowledgeable of whom? You guys now came on individualism
Is he more stronger in hadith than Ahmed, Ibn Tammiyaah, Ibn Qayyum....?
I have one thing to add though whether it is related or understand is an entirely different matter.
Ok after reading and researching for many years, i have seen that what women do and men do with regards to Islam logically is diffrentiated and if we link this to prayer also we see that majority of women place their hands on the upper area and bare in mind my brothers im not taking it too far out of context but rather men and women in Islam have soperate actions to diffrentiate so is it fair to say that if men place their hands lower is better as it will be different to how women stand and place their hands? Or does this not matter? I would like some help on this matter pls
In placement of hands there is no difference and shouldn't be. In our practical life, we see that when men and women both stand in a formal, polite and humble manner they tend to hang their hands downward keeping the right hand above the left. The great Muhaddith and teacher of Imam Bukhari has stated that placing the hands below the navel is stronger in narration and closer to humility.
Ibnul Humam has stated that placing the hands below the navel while standing is the posture and custom of standing in front of a King or Monarch. Then undoubtedly Allah is the greatest of all the kings.
So, women will also present themselves in this humble and submissive manner in front of Allah Sub-hanahu Wa Taala. And there is no logic to do otherwise.
During Ruku and sitting, women place their hands upon the knees and thighs which are also lower part of the body.
Navel is called the second brain. It is the center of biological feelings and submissive emotions. When the center of this biological sense is stimulated and the submissive emotions connected to this
can be diverted towards spirituality latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to the Almighty. It can heal your mind and help you to get rid out of anxiety, depression & arrogance.
@@kishanarabi8818 like your explanation and feeling on the matter as well as what The teacher of Imaan Bukhari stated. Do you have any references so I can use it as well to further the betterment of my knowledge.
@@demonslayer7014 Which reference are you looking for?
@@kishanarabi8818 Anything you can give me
@@demonslayer7014 Didn't get any reply
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female.
Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah.
Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women
looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide.
And would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?!
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended)
In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Allahu Akbar.
Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel in Salah forever , In Shaa Allah.
Following a madhaib is best for layman rather than following some today's scholar
www.emaanlibrary.com/wp-content/uploads/2017/11/The-Position-of-the-Hands-in-the-Salah-of-the-Prophet-2001-by-Badee-ud-Deen-as-Sindhee.pdf
Nobody say you cannot follow a madhab the issue is when proof is brought to you and you reject it because your imaam or madhab holds another view. This can reach the level of shirk as it happen with Ahlul Kitaab. Taqleed is often misunderstood some think it means someone is saying don’t follow madhab or Imaam no taqleed that is prohibited is the one where someone is shown a proof and they reject it for the saying of their shaykh. All 4 imams were great and we love them but they all made mistakes just as any shaykh (al albani, al fawzan, Ibn Taymiyyah, etc) from now or the past makes mistakes. They are not infallible. Whoever claims their shaykh is infallible has done kufr. We shouldn’t mock others who follow a madhab or those who do not… following a madhab can be great when you have great teacher(s). Many many scholars encourage the people to study Fiqh thru madhab of the ‘ulama in their area. Upon the correct ‘aqeedah ofc. But it shouldn’t reach a level of hizbiyyah and hating others because they don’t study your madhab or they have some different opinion than your shaykh!! Many of the ‘ulama and tullaab who do not limit themselves to a single madhab teach books of fiqh written by different ‘ulama from different madhahib. They do not forbid someone from following madhab to reach the end goal but they forbid from making hizb and prohibited taqleed. You do not have to look hard to see the great harms of this taqleed upon the ummah الله المستعان
But please, brothers and sisters we unite upon the creed of the salaf us salih and as for these furoo’ matters do not make division and let us strive to follow the Kitaab and Sunnah and please do not disrespect the mashayikh. Yes shaykh al albani made mistakes yes shaykh al fawzaan makes mistakes and so do I and you…. None of them would deny it either. But we shouldn’t speak ill of them for that. May Allah forgive us all and unite us upon the Sunnah.
@@ZaynElAbideenmay Allah swt bless you and persevere you my bro☺️❤️
As for where the hands are to be placed, it is on the chest.
Ibn Khuzaymah (479) narrated that Waa’il ibn Hujr (may Allaah be pleased with him) said: I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he placed his right hand over his left hand on his chest.
Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah.
Al-Albaani said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (p. 69):
Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. End quote.
Al-Sindi said in Haashiyat Ibn Maajah:
Just as it is Sunnah to clasp the hands and not let them hang by one’s sides, it is proven that they are to be placed in the chest, not elsewhere. As for the hadeeth “It is Sunnah to place one hand over the other beneath the navel when praying”, the scholars are agreed that it is da’eef (weak). End quote.
Shaykh Ibn ‘Uthaymeen said:
This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as da’eef (weak) by al-Nawawi, Ibn Hajar and others.
Some scholars are of the view that the hands may be placed above the navel. This was stated by Imam Ahmad.
Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d which is in al-Bukhaari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concenring it, is the hadeeth of Waa’il ibn Hujr who said that the Prophet (peace and blessings of Allaah be upon him) used to put (his hands) on his chest.
3 questions 3 different answers 😔 which can I follow
*Hands tied at chest level*
It came authentically from Ali and Ibn Abbas radiyallahu anhuma while interpreting the second verse of the Suratul-Kawthar.
Ibn Abbas radiyallahu anhuma said: “It means placing the right hand on the left hand at chest level during prayer.”
Hasan. Ibn Abdilbarr at-Tamhid 20/78; al-Bayhaqi 2/31; at-Tha'labi al-Kashfu wal-Bayan p. 2574
Ali b. Abi Talib radiyallahu anh said: “It means placing your right hand on your chest in the middle of your (left) arm.”
Hasan. al-Bukhari at-Tarikh 6/437; at-Tabari 24/652; Ibnul-Mundhir al-Ausat 1284; al-Khatibul-Baghdadi Muwaddihu Auham 2/340
There is not a single Sahih Hadith on behalf of placing hands on the chest. Those hadith which are claimed to be Sahih have been criticised by the scholars of Hadith. The great scholar Sufyan Ath Thaowri is one of the primary narrator in the Sanad of the Hadith of Ibne Khuzaima. This hadith has been narrated from Sufyan Ath Thaowri by many other narrators in authentic Sanad but no one except Muaammal mentioned the word "on the chest". Muaammal has been criticised by the scholars of Hadith for his weak memory. Therefore the Hadith of Ibne Khuzaima is not Sahih. Sufyan Ath-Thaowri himself placed his hands below the navel.
The Hadith narrated by Ali (R.) on behalf of placing the hands below the navel has been accepted as Hasan Le gairihi by many of the scholars such as, Ibne Qudama Al Maqdesi, Abul Faraz Ibne Jawzi, Ibne Taimiyah, Ibnul Qaiyem Jaowzih, Muhammad Bin Abdul Wahhab. Sufyan Ath-Thaori is one of the narrator of the criticised Hadith mentioned in Ibne Khuzaima which is presented on behalf of placing the hands on chest. But Sufyan Ath-Thaowri used to place his hands below the navel. Ishaq Bin Rahawaih the great Muhaddith and the teacher of Imam Bukhari states that, placing the hands below the navel is stronger in narration and closer to humility.
Moreover, the Hanbali scholars did not leave this issue as a 'a cherry picking'. Rather the official agreed upon position in the Hanbali school of thought is placing the hands BELOW THE NAVEL.
There is another Hasan hadith in Abu Daud which speaks about Ali (R) placed his hands above the navel. Ibne Taimiyah along with the narration from Ali (R) about placing hands below the navel , also authanticated this narration as an acceptable evidence on behalf of placing the hands above the navel. This is a valid and permissible second option within the Hanbali school of thought.
But the strongest opinion supported by majority of the Hanbali scholars which is the official position of this madh_hab is placing hands below the navel.
@@kishanarabi8818 it's a jaif i read
@@MUBARACKSALAFISyed It's not Daweef which is proven to me as clear as sunlight.
Rather the hadith narrated in Ibne Khuzaima is Daweef.
Im soo shocked at all you people claiming to be ghair muqalids and slandering imam ahmad yet you do the exact same thing for albani and the likes 😂😂😂, the hypocrisy is unreal. Don't claim to follow the salaf yet you follow contemporaries over the actual salaf opinions. Ajeeb indeed.
@@ZaynElAbideen if you say a bad word about sh albani they will be ready to kill you but if you say something about the 4 imams they will say stuff like they got it wrong 😂, yeah right albani got it right but abu hanifa the tabi who met abdullah ibn masud radiallahu han the great sahaba got it wrong. Or as shafi who memorised quran by 7 and muwatta of imam malik by 10, or ahmad who said one who has memorised 500,000 hadith is still not ready to give fatwa yet. But modern day contemporaries have more knowledge then the salaf and khalaf and they have better understanding of the arabic language and can authenticate hadith better. Let me mention one thing and that is that these modern day scholars dont match the dust on the shoes of the salaf and khalaf.
@AhlulAlHaqq-cj4me I agree my brother
Ikr 😂😂
@@Mohammedluqmaan_08 yep
If this is the case then which Hadith do the women follow for placing the hands as the women all around the world place thier hands in the chest who told them to do that and we don’t see that those who are taking the reports and opinions for placing the hands below the navel tell their women to place the hands below thier navel
@irfanlokhandwala4823 it is reccomended for women to place below the navel too
Alhamdulillah
This is odd - I have fiqh books authored by Shaykh Fawzan himself saying SADR.
Imam Ahmad has 4 opinion so you can cherry pick what you want?
This ikhtilaaf has gone on for decades and the most discussed topic probably around the world in fiqh classes. But shaykh here is biased as he will know for sure the numerous Sahih hadith in particular from Sahih Ibn Khuzaymah about hands on SADR. What is sadr linguistically? Below navel? Above navel? Is navel and sadr the same?Cmon. This is why TH-cam isn’t a source. Learn the relgion with proofs and evidences from a teacher.
And what about bigger Imams who came before Ibn Khuzaymah? Why did not a single one favour putting their hands on their chest? The issue is open, the majority say below navel.
This question is a trap for muslims when there is a debate some times anger gets angry on debate they pull out they're uno reverse as this question 😅
I hope you not making this channel to misguide the people taking all salafi scholars and showing which is completely baseless or against hadith.. Quoting daeef hadith
Misguidance because of a Fiqhi Opinion? What the hell is this Audhobillah
I thought only the hanafi school placed hands under the belly button, also the hanbali school aswell, good to know.
No, the famous view in the Hanbali school is to tie the hands just above the abdomen, in the Hanafi school the hands are tied underneath.
@@vcdrrj No, the preferred position transmitted from imam Ahmad is to place hands below the navel, the second position is between the navel and the chest, and it is makruh to place hands on the chest. This is from sheik Muhammad Abdul wahid Al-hanbali. You can look the video up, type in “it’s makruh to place your hands on your chest in salah”.
@@vcdrrjPlease read the books written by classical Hanbali scholars to get their opinion on this issue before making such manipulated and biased claim on social media which only reflect clear-cut ignorance!
@@vcdrrj From where did you learn Hambali Madhiab?
@@Gofindyourselves yes according to Ahmed below navel is strongest among all of the hadith.
My brothers Beaware of some subcontinent people doing propoganda by using Sheikh Fawzan's old clip that he did rujoo from this which is opposite rather he did rujoo from hadith on chest and called that to be weak
There’s not one but multiple clips here, and where’s the Rujo? Can we see it?
@@Mohammedluqmaan_08 what are you talking about?
@@aeejazkhan What do you think we're talking about
@@Mohammedluqmaan_08 what do you understand by my statement
@@Mohammedluqmaan_08 I'm saying India dahiris using Sheikh (15 year) old video voice where he said hadith on chest is sahih which he later debunked.(Edit: i.e this video and other video on his official channel and website where he hadith below navel is sahih and on chest is weak this is correct) Is being used by la Madhiabis to fool ignorants.
Bro why Are U using AI to edit
You caught him 😅😅
Watch the full video
Assalamualaikum, akhi delete this video, the shaikh has mad ruju on his claim.
But in the hanafi methodology who empathise to put hands below navel commands women to place their hands above chest.
@@ZaynElAbideen are you saying women and men prayers are different ?
@@ZaynElAbideenJazaak Allahu Khayran akhee, thx for supporting against la madhhabism
There is no difference for prayer of men and women as there is evidence
@@Abu_Hafs without a reference / evidence claiming such thing in Islam is not permissible
@@ZaynElAbideen lol
May Allah decrease your jealousy towards imam albani, aameen
Who?
May Allah decrease the jealousy of those who are jealous of the scholarship of the classical scholars of Islam.
Akhi why does this mean he’s jealous of imam Albani? There are several ulema who differed on the hand placement.
Iam confused 😢😢
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female.
Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah.
Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women
looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide.
And would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?!
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended)
In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Allahu Akbar.
Therefore, I have decided to follow the Hanbali Madhab and place the hands below the navel for the remaining years of my life, In Shaa Allah.
What about this?
Proven Sunnah is to place hands on the chest | Sheikh Fawzaan's ruju to Ibn Baz, Uthaymen and Albani
th-cam.com/video/kJnfQwonOGs/w-d-xo.htmlsi=VHFtehwg0f2T5Om3
Abu Dawud 759.
SubHanAllah brothers calling each other names. Fear Allah ikwha.
You can discuss no need to call each other jaahil...
Al-Albaani (may Allaah have mercy on him) said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (The Prophet’s Prayer Described) p. 68:
He would place his right hand over the back of his left hand, wrist and forearm, and he told his companions to do likewise. Sometimes he would clasp his right hand over his left, and place them on his chest.
so shaykh Albani ra knows more than Imam Ahmad ra?
@@ZaynElAbideen
@@ZaynElAbideen Sorry i think i deleted but if u know arabic watch this th-cam.com/video/Ksi0k1LIyAw/w-d-xo.html salih al fawzan himself said putting it on the chest is the sunnah and Ibn Uthaymeen also said this to put the right on the left on the chest also in Sunan Abu Dawod 759 Narrated Tawus:
The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer.
Classified authentic by Al Albani
@@imad1907 if u know arabic watch this th-cam.com/video/Ksi0k1LIyAw/w-d-xo.html salih al fawzan himself said putting it on the chest is the sunnah and Ibn Uthaymeen also said this to put the right on the left on the chest also in Sunan Abu Dawod 759 Narrated Tawus:
The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer.
Classified authentic by Al Albani , I never said Albani knows more than Imam Ahmad but when the sunnah is shown we follow it and not following people.
Shiekh Albani is ghairu muqallid
So what about our women folks should they place the hands below the navel too.
The Hanbali position of placing the hands below the navel in Salah has inspired me towards acting upon an abandoned Sunnah of placing the hands below the navel in Salah being a female.
Being a Hanafi upto the age of 17 years, placing the hands on chest was an obvious choice for me. Being a Salafi for next 11 years I had been knowing that placing the hands on the chest is the only established Sunnah and negated the placement of hands below the navel in Salah. But in 2016, I was really surprised to know for the first time that other than the Hanafi madhab, The Hanbali Madhab also advocates placing the hands below the navel in Salah. Knowing this, I became curious to verify this matter and truly found that placing the hands below the navel is the Mu'tamad position of Hanbali Madhab. I've also found out that the Mu'tamad position of the Hanbali Madhab is that except ruku, sajdah and sitting, women will do the same as the men do in Salah.
Placing the hands below the navel in Salah is not merely an acceptable Fiqhi position, rather a well established and ***arguably the superior sunnah*** as the related hadith has been accepted by so many scholars including Imam Sufyan Ath-Thaowri, Imam Ahmad, Ishaq Bin Rahwaih, Ibne Taimiya, Ibnul Qaiyyem, Muhammad Bin Abdul Wahhab and many more. Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration." After knowing this statement and looking at the pictures of some Palestinian women
looking so humble in placing their hands below the navel while performing the Eid prayer, I accepted the placement of hands below the navel as th with my submissive emotion of the heart became unwreathed like dam-breaking tide.
And would you believe that
the following words were poured down inside my heart when I accepted the placement of hands below the navel?!
"O Allah! I have surrendered to your absolute power, dominion and superiority, forever defeated, surrendered and deluded. Subdue and crush all my self-arrogance and self-pride to your superiority. Trample my head, nose and forehead under your glorious and omnipotent mighty footsteps. Seal the symbol of my absolute defeat, surrender and submission to you in my navel forever.... accept my standing with hands tied below my navel in front of you as a signature under that seal.
As long as you like, keep me standing in front of you like a defeated prisoner and a humble servant. By this, be pleased with me and put out the fire of your anger." (Ended)
In this way, when the words are chanted in the mind while the hands are tied upon the navel, the latent surrendering emotions of the heart become unwreathed like dam-breaking tide and flood the mind with the feeling of unconditional surrender and sweet defeat to Allah.
Possibly this could be the reason why Ishaq Bin Rahwaih, the great Muhaddith and teacher of Imam Bukhari stated that, "Placing the hands below the navel is closer to humility and superior in narration."
Allahu Akbar.
Therefore, I have decided to follow the Hanbali Madhab for the remaining years of my life, In Shaa Allah.
Aujubillah... May Allah save us from Taqlid of Hanbali or any other religions. They worship their imams.
Hanbalis and other religions?? They are Muslims
May Allah save us from the so called Salafi madhab or religion which makes it obligatory to worship the radical views of a narrow group of Shaikhs and negate the truth in spite of its glaring appearance before the eyes.
@@sinthiyashompa5995 what are you on about? Are you making takfeer of salafees?? And which salafees claim such a thing. Repent to Allah
@@noraberry Those people like you who commit hypocrisy in the name of Salafism by going against the Salaf and worshipping the radical views of Khalafs.
@@ZaynElAbideen Are you the/an admin of this channel?
And that new Sheikh assimalhakeem said hands should only be placed on chest while he said the hadith about placing them below or above navel are da'if.
Basically we don't have to follow the new generation sheikhs
He is not even a scholar he follows Sheikh Albani opinion which Sheikh Fawzan refuted in this video.
If you not a salafi.. Then stop promoting wrong information.. Else your channel is unsubscribed
May be you have become a blind and intolerant Muqallid of your so called Salafi Madhab.
We don't follow yours type of Salafi we follow the real one even Ibn taymiyah followed this one who are you?
Go Ahead who cares bro unsubscribe Allah will send millions insha'Allah.
@@aeejazkhanDo you think Shab e barat is bid'a?
All the Ghair Muqallideen who like to place their hands under their Neck are crying in the corner 😂
*Hands tied at chest level*
It came authentically from Ali and Ibn Abbas radiyallahu anhuma while interpreting the second verse of the Suratul-Kawthar.
Ibn Abbas radiyallahu anhuma said: It means placing the right hand on the left hand at chest level during prayer.
Hasan. Ibn Abdilbarr at-Tamhid 20/78; al-Bayhaqi 2/31; at-Tha'labi al-Kashfu wal-Bayan p. 2574
Ali b. Abi Talib radiyallahu anh said: It means placing your right hand on your chest in the middle of your (left) arm.
Hasan. al-Bukhari at-Tarikh 6/437; at-Tabari 24/652; Ibnul-Mundhir al-Ausat 1284; al-Khatibul-Baghdadi Muwaddihu Auham 2/340
* Now it's your turn to cry. Release your hands completely and relax
We, the Muslims of Indian subcontinent or Non Arab women of South-East Asia are greatly deprived of acting upon this blessed Sunnah of placing the hands below the navel.
Before the age of 28 I didn't even know that this sunnah is applicable for the women and supported by Hanbali school of thought.
In our part of the world Hanafi and Salafi schools of thought are the most dominant and well established. And neither Hanafi nor Salafi school of thought has acknowledged placing the hands below the navel for women.
As a result, women of this part of the have been deprived of acting upon this sunnah of portraying more humility and submissiveness in front of Allah for ages and generations.
So I request to this channel that they make more videos regarding salah of women and refute all those arguments and wrong evidences that are depriving the women from the sunnah of placing the hands below the navel.
Alhamdulillah I am salafi and 100% Disgree with shaikh's opinion on this issue may Allah guide us
@@ZaynElAbideen no bro, sheikh muhammad ibn ibrahim,sheikh ibn baz,sheikh albani all gave fatwa to place hands on chest. they are more knowledgable in hadith science.
@@ZaynElAbideen
Shaykh Ibn Uthaymeen(rah)[Saudi Arabian scholar lived along with shaykh ibn Baz(rah)] said:
This method - i.e., placing the hands beneath the navel - is what is prescribed according to the well known view of the madhhab, and there is a hadeeth narrated from ‘Ali which says “It is Sunnah to place the right hand over the left beneath the navel when praying.” It was narrated by Abu Dawood and classed as "da’eef" (weak) by al-Nawawi, Ibn Hajar and others.
Some scholars are of the view that the hands may be placed above the navel. This was stated by "IMAM AHMAD IBN HANBAL".
Other scholars are of the view that they should be placed on the chest, and this is the most correct view. There is some debate concerning the evidence for that but the apparent meaning of the hadeeth of Sahl ibn Sa’d(RA) which is in al-Bukhari supports the idea that the hands should be placed on the chest. The best report concerning this issue, even though there is some debate concerning it, is the hadeeth of Wa’il ibn Hujr who said that the Prophet (peace and blessings of Allah be upon him) used to put (his hands) on his chest.
Al-Sharh al-Mumti’ (3/36, 37)
Imam AHMAD IBN HANBAL(rah) recorded in his Musnad:
Qabiysa ibn Hulb the Taab’iee narrates from his father Hulb, may Allaah be pleased with him, that, “I saw the Prophet and he was turning to his right and left in the prayer and I saw that, in the prayer, he would place his right hand upon his left on his chest.”
Reference : (Musnad Imaam Ahmad, 5/226)
The chain of narration of this hadeeth is saheeh as was stated by Imaam ibn Sayyid An-Naas in Sharh Tirmidhee and Haafidh Ibn Hajr al asqalani(A Giant in hadith science) in Fath Al Baari. Allaamah Nimawee Hanafee in Aathaarus-Sunan, (1/67) has also admitted that the chain of narration is, “Saheeh.”
sahih hadith recorded in Abu dawood;
Narrated Tawus:
حَدَّثَنَا أَبُو تَوْبَةَ، حَدَّثَنَا الْهَيْثَمُ، - يَعْنِي ابْنَ حُمَيْدٍ - عَنْ ثَوْرٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ طَاوُسٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَضَعُ يَدَهُ الْيُمْنَى عَلَى يَدِهِ الْيُسْرَى ثُمَّ يَشُدُّ بَيْنَهُمَا عَلَى صَدْرِهِ وَهُوَ فِي الصَّلاَةِ .
The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer.
Grade : Sahih
صحيح : حكم
Reference : Sunan Abi Dawud 759
my opinion from understanding the prayers of Imam and khateeb of Masjid al Haram:
I used to watch Sheikh Yasser bin Rashid Ad dosary's Qur'an recitation and he was from the Imams of Masjid al Haram. Every single video I watch him, he would place his hands above the navel not below the navel. Why I'm saying this is totally for logical reasoning. He was a Doctorate in the Department of Comparative Fiqh from Mohammad Ibn Saud Islamic University (IMSIU). Every fatwa they are following are only given by the grand mufti's of Saudi Arabia includes Shaykh Muhammad ibn Ibrahim, Shaykh ibn Baz, Shaykh Ibn uthaymeen and Shaykh Abdulaziz bin Abdullah Al-Sheikh (CURRENT GRAND MUFTI OF SAUDI ARABIA)
I don't wish to argue anymore, Salam 💞
@@mohamedaadil1067 A coin minted in 74 Hijri when the companions of prophet Muhammad ﷺ were still alive has a picture of prayer and you can see where they place the hands. You can see the representation of the praying Caliph on this coin minted by Bishr Bin Marwan who was the Umayyad governor of Iraq. Search: *bishr bin marwan 74 hijri dirham*
go to images and look at the coin closely. See where the two followers of the imam place their hands... on their chest.
To see this in details on a video, watch: *Did Muhammad, The Prophet Of Islam, Exist? With Adnan Rashid* from Blogging Theology. Exact timestamp: 58:44 where Muslim Historian Adnan Rashid explains and shows the coin.
@@ZaynElAbideen What is madness? And why?
@@ZaynElAbideen It's not a fake coin? It's well established academically. Just Google it and watch the video I mentioned with timestamp.
جزاك الله خيرا
جزاك الله خيرا