Raising hands in prayer hadith. Aqida, hadith, fiqh inshallah on the path of the salaf. Where should you place your hands during prayer?
The Prophet (peace and blessings of Allaah be upon him) did not have microphones or loudspeakers with amplifiers. Usually there were thousands of people praying behind the imam. Therefore, the people standing behind the imam, They could not always determine the beginning of the prayer without hearing the opening takbir with their own ears. This was a big problem at the time. Therefore, it was necessary to come up with a way so that all the people standing behind the imam could find out in advance about the beginning of the prayer and join the prayer behind the imam in time. When the Prophet (peace and blessings of Allah be upon him) raised his hands above his shoulders to the level of his head before starting the prayer, this was a defining sign of the beginning of the prayer for all those present. And the companions who stood behind the Prophet (peace and blessings of Allaah be upon him) repeated his actions and raised their hands above their shoulders in the same way, so that others standing behind would also be aware of the beginning of the prayer. There are no other logical explanations for this action and there will not be! It is reported that Abu Sa'id al-Khudri said that the Messenger of Allah, peace and blessings of Allah be upon him, noticed a tendency among his companions to stand in the back rows. He said: “ Go forward and pray, repeating my movements, and let those standing behind you pray, repeating your movements. People will not stop retreating until Allah makes them last "(Muslim). Prophet Muhammad (peace and blessings of Allah be upon him) said: “ The key to prayer is purity, the beginning is takbir and the end is greeting.” If something depended on the raising of hands in prayer, then the Quran and Sunnah would definitely indicate this. Raising your hands simply means saying the takbir and beginning the prayer. At the same time, remember, please what is the level of location thumb hands during takbir has nothing to do with prayer, because The most important thing here is to see the sign about the beginning of the prayer in time and to warn others present with the same sign about the beginning of the collective prayer. This is the whole secret of raising your hand before starting prayer. Proof that raising hands before beginning prayer is just “ sign"about the beginning of prayer, these hadiths serve:
"(Abu Daoud). Regardless of whether you raise your palms to shoulder level or to ear level, your actions will be correct. Therefore, you should not fanatically fixate on the position of your palms during the opening takbir - if you want to raise them to the earlobes, raise them, if you want to raise your palms to shoulder level, go for it. Just remember, Please , forever, that there is not a single hadith that during takbir you need to touch your earlobes with your thumbs, this is the sick imagination of an illiterate person! Among scientists there are also various kinds debates about whether it is necessary to raise hands after the first takbir or not, i.e. before ruku'a, after ruku'a and after tashahhud, rising to the third rak'at. But more on that below. First things first.
AND so, as we have already found out, prayer begins with the words: “ Allahu Akbar", i.e. from the “opening takbir”. There are many contradictions and disagreements among scientists regarding the raising of hands at the first and subsequent I eat takbirah, and also regarding, when exactly to say takbir when raising your hands for the first time before starting prayer. Many hadiths have come down to us, at first glance contradicting and refuting each other in meaning, because The Prophet (peace and blessings of Allaah be upon him) raised his hands in different ways during the first takbir - sometimes to the level of the shoulders, sometimes to the level of the earlobes, sometimes to the takbir, sometimes during the takbir, sometimes at the same time. Bukhari and Muslim narrated a hadith from Ibn Umar, which says that the Prophet, peace and blessings of Allah be upon him, raised his hands to shoulder level, and then exalted Allah. Muslim narrated another hadith from Malik ibn Huwayris, which says that the Messenger, peace be upon him and the blessing of Allah, raised his hands after exalting Allah. Other hadiths from Ibn Umar say that he did this at the same time (Bukhari, an-Nasai, Abu Dawud). Wail ibn Hajar narrated the hadith: “ I saw the Messenger (sallallahu alayhi wa sallam) when he began the prayer, he raised both hands to his ears. Then (a few days later) I saw the Sahabah that at the beginning of the prayer they raised their hands to their chests, while they were wearing warm clothes and capes "(Abu Daoud). From direct meaning According to the above hadith, the reason why the companions raised their hands only to the chest is not the Sunnah, but the capes and warm clothes on them, which hindered their movement. Malik ibn Huwayris narrates: “ Rasulullah (sallallahu ‘alayhi wa sallam) raised his hands to ear level when saying “Allahu Akbar” " And another hadith says: “ He raised them to his earlobes "(Muslim).
As you can see from the above hadiths, at first glance one hadith contradicts another hadith. But because of this, one cannot divide into sects and claim that only a certain sect is on the right path, that only they understand the Sunnah correctly. On the contrary, from these contradictions it follows do the logical conclusion is that raising hands is not important element in prayer. All these seemingly contradictory hadiths prove that in fact there are no contradictions, because all these movements are permitted in prayer. Therefore, you cannot be fanatical and blindly follow every hadith, as your illiterate teacher interprets them. Do as you like, there will be no mistakes in your actions if you simultaneously begin to raise your hands and magnify Allah, or first raise your hands and only then magnify Allah. But at the same time, do not forget that the scholars were unanimous that one should not glorify Allah before raising hands. Finally, you should raise your hands at your discretion, either to the level of the shoulders, or to the level of the tips of the ears, a little higher or a little lower, as you wish, as you feel comfortable, your prayer is not in which case does not depend on these hand movements.
I remember better than all of you how the Messenger of Allah, peace and blessings of Allah be upon him, prayed. I saw that when he said the word “Allah is Great,” he raised his hands to shoulder level; when he bowed from the waist, he rested his hands on his knees, and then bent his back; when he raised his head, he straightened up until all the vertebrae returned to their places; when he bowed to the ground, he rested his hands on the ground, not spreading them wide, but not pressing them to his body, and at the same time the tips of his toes were facing TO "(Bukhari). Such hadiths, where indicating yu There is raising of hands only at the beginning of prayer, a lot.
I would like to especially focus your attention on one more fitna, when some scholars suggest squeezing your fingers tightly while raising your hands, while others spread them out, understanding the following hadith in their own way: It is reported that Sa"id bin Sim"an said: “ (Once) Abu Hurayrah came to our Bani Zuraik mosque and said: “There are three things that people do not do, while the Messenger of Allah always did them. When (the Prophet) stood for prayer, he did this,” and Abu “Amir made a gesture with his hand. (Then Abu Hurayrah) said: “He did not spread his fingers or clench them. "» (Al-Hakim). These actions also have nothing to do with prayer, act as you want. Just don't make it complicated, Please , your religion and silence your ill-wishers - the infidels who earn their points in disagreements between scientists and various movements in Islam. Remember only the main action according to the Sunnah, when you raise your hands, your palms should be open and directed towards the Qibla.
The Prophet (peace and blessings of Allaah be upon him) said: “Cleanliness is the key to prayer, the beginning of which is the takbir. This means “takbirat al-ihram” - saying the words “Allahu akbar” (Allah is Great) at the beginning of the prayer. th sya, who raises his hands to the level of his earlobes, and ends with taslim. Taslim is the final element of prayer, when the worshiper turns his head to the right and to the left, each time pronouncing the words “As-salamu alay-kum wa rahmatu-Allah” (Peace be upon you and the mercy of Allah) » (Ahmad; Abu Dawood; at-Tirmidhi).
There are also various kinds of disputes among scholars about whether it is necessary to raise hands after the first takbir, i.e. before ruku'a, after ruku'a and after tashahhud, rising to the third rak'at. This question is usually called “rafa‘ yadein.” And this is the same rafa‘ yadein, which was later canceled due to its uselessness.Because of such unnecessary questions that have no meaning in prayer,Muslims are divided into different kinds of sects, are at enmity with each other, and call each other unpleasant nicknames. Imam Bukhari and Imam Muslim found only two hadiths in defense of rafa' yadein that correspond to their condition, and they are so confused that they are not even suitable for proof.
Below I will cite several well-known and reliable hadiths as evidence of my words. As I said above, in the first time of the Hijra, when there were many illiterate people who had just accepted Islam, it was very difficult for the Prophet (peace and blessings of Allaah be upon him) to teach them how to perform prayer correctly. Therefore, before starting any movement, i.e. Before moving from one position in prayer to another, so that the people standing behind were ready for worship, he warned his companions about this in advance, raising his palms up before each of his movements, as at the beginning of prayer. Once again, I would like to draw your attention to the fact that nothing depends on these raising of hands in prayer! In the light of the hadiths of the Messenger of Allah (sallallahu 'alayhi wa sallam) and the statements of the Sahaba given below, even an illiterate person will understand that rafa' yadein should be done only during takbir tahrim, after which it should not be done anywhere else in the prayer, i.e. To. There is no point in these movements in our time - in warnings about the transition to the next rukn in prayer, when the voice of the imam and that's how I hear it through loudspeakers in all mosques. This is confirmed from the following hadiths that the Messenger of Allah (sallallahu ‘alayhi wa sallam) and his companions eventually abandoned rafa’ yadein and began to do it only before the start of prayer:
‘Abdullah ibn Mas’ud says: “ When the Messenger of Allah (sallallahu ‘alayhi wa sallam) made rafa’ yadein, we also did it, and when he stopped doing it, we also stopped "("Bidai'" vol. 1, p. 207). As you can see from this hadith, over time these movements were canceled.
Ibn Mas'ud reports: “ I prayed with the Prophet, peace and blessings of Allah be upon him, Abu Bakr and Umar, and they raised their hands only at the very beginning of the prayer "(Ibn "Ad i, al-Beyhaki, ad-Darakutni).
‘Alqama narrates that ‘Abdullah ibn Mas’ud said: “ Should I read you the prayer of the Messenger of Allah (sallallahu ‘alayhi wa sallam)? "After which he read the prayer in which he raised both hands only during the first takbir, (i.e. takbir of tahrim) (at-Tirmidhi). According to Ahmad ibn Hanbal, Dara Qutni, ibn Qatan, ibn Daqiq Al-‘id Maliki and Imam Nasai, the authenticity of this hadith cannot be disputed (“Kashf al-Mu‘dilat” p. 179). In Abu Dawud this hadith is given in the following words: “ He raised both hands only once " The imam A Nasai still drive I Sufyan’s words are: “ He did rafa' yadein only once " Muhammad ibn Jabir Yamani reported this hadith before he became blind, so it has been preserved from any confusion. In the book Dar Qutni it is reported that Ishaq ibn Abi Israil, having transmitted this hadith, says: “ In all prayers we act according to this hadith "(Gift of Kutney, p. 111).
According to Baraa ibn ‘Azib, it is narrated: “ When the Messenger of Allah (peace and blessings of Allaah be upon him) said “Allahu akbar” to begin the prayer, he raised his hands until his thumbs came close to his earlobes, and after that he did not raise them again "(Abu Dawud, Dar of Qutni). Bara ibn ‘Azib narrates in another hadith: “ I saw the Messenger of Allah (sallallaahu 'alayhi wa sallam) raise his hands at the beginning of the prayer, then did not raise them again until the completion of the prayer "(Abu Daoud).
Salim reports from his father Abdullah ibn Umar that he said: “ I saw the Messenger of Allah (sallallahu ‘alayhi wa sallam), when he began to recite the prayer, he raised his hands to his shoulders, and when he wanted to perform ruku’ or straighten up from ruku’a, he did not raise them (i.e., hands). And also did not raise them between two soot "(Sahih Abu 'Awana" vol. 2, p. 90). Imam Abu 'Awan, including Sufyan ibn 'Uena, mentioned only four narrators of this hadith. The fourth narrator of them is the teacher of Imam Bukhari, Imam Humaidi. Therefore, this hadith is given in the Musnad Khumaydi itself from the same source with the same words. In the book “Mudauwanatul Kubra” (vol. 1, p. 69) it is transmitted: “Ibn Wahab and ibn Qasim from Imam Malik, he from Shahab Zuhri, and he from Salim, and he from his father ‘Abdullah ibn ‘Umar narrates: “ The Messenger of Allah (peace and blessings of Allah be upon him) raised his hands to his shoulders when he began the prayer " This hadith mentions raising hands only during takbir tahrim. During ruku'a, after ruku'a or after tashahhud rafa', yadein is not mentioned.
Bukhari, Beykhaki, Hakim, Tabrani and ibn Abi Shaiba reported from ‘Abdullah ibn ‘Umar and from ‘Abdullah ibn ‘Abbas that the Messenger of Allah (peace and blessings of Allah be upon him) said: “You should not raise your hands except in seven places: at the beginning of prayer, at Istiqbali qibla, at al-Safa and al-Marwa, in Arafat and Muzdalifa and at Rami Jamarat.”.
Asim ibn Kulaib reports from his father Kulaib, who was one of ‘Ali’s students: “ ‘Ali’s disciples raised their hands only during takbir of tahrim, then in prayer they did not raise them during other actions "(Mu'atta Imam Muhammad p. 94, Tahavi vol. 1, p. 110 and "Musannaf ibn Abi Shayba" vol. 1, p. 236).
Aswad says: “ I saw ‘Umar that he raised his hands only at the first takbir, and did not raise them again "(Tahavi vol. 1, p. 111, “Musannaf ibn Abi Shaybah” vol. 1, p. 237).
Mughira says that he told the hadith of Wail ibn Hajar to Ibrahim Nah'i that he saw the Messenger of Allah (sallallahu 'alaihi wa sallam) raising his hands when he began the prayer, then when he performed ruku' and straightening up from ruku'a. Hearing this hadith, Ibrahim Nahi said: “ If Wail ibn Hajar saw the Messenger of Allah (peace and blessings of Allah be upon him) do this once, then ‘Abdullah ibn Mas’ud saw him not do this fifty times "(Tahavi vol. 1, p. 110).
Imam Malik says: “ Na'im Al-Majmar and Abu Ja'far Al-Qari informed me that Abu Huraira was their imam in prayer. Every time he stood up or sat down, he said “Allahu Akbar”, and raised his hands only when saying “Allahu Akbar” at the beginning of the prayer "(Mu'atta Imam Muhammad, p. 90, Kitabul Khujat, vol. 1, p. 95).
Beykhaki reports from the words of ‘Aufi: “ Abu Said Khudri and 'Abdullah ibn 'Umar raised their hands only during takbir tahrim, and did not repeat this again "(Aujuz Al-Masalik" vol. 1, p. 206).
For those people who always like to argue with everyone, I quote the words of Allah Almighty:« Indeed, the believers who are humble during their prayers have succeeded."(23:1-2), where Allah praises only those believers who are humble in prayer. In another verse, Allah commands believers to be humble and not make unnecessary movements: “ And stand before Allah humbly"(2:238). After reading these warnings from Allah, every reasonable person will immediately understand that rafa' yadein and other unnecessary movements during prayer contradict calmness in prayer and are not consistent with the Quran, therefore all of them are undesirable! There is no logic in these actions! Another argument in favor of this opinion is the words of the Prophet, peace and blessings of Allah be upon him: “ Why are you making hand signs? ? The hadith of Jabir ibn Samura on this matter was narrated by Muslim and Abu Dawud. It reports that the companions, pronouncing words of greeting at the end of the prayer, extended their arms in both directions. But the Prophet, peace and blessings of Allah be upon him, forbade them to do so, saying: “ All you have to do is put your hands on your hips and greet your brothers on the right and left in peace. ». Jabir ibn Sumra reports that the Messenger of Allah (peace and blessings of Allah be upon him) approached them and asked: “ What's happened? I see you raising your hands, they look like the tails of jumping horses. Be calm in prayer "(Muslim).
It is reported that Abu Humaid al-Sa'idi said: “ I remember better than all of you how the Messenger of Allah, peace and blessings of Allah be upon him, prayed. I saw that when he said the words “Allah is Great,” he raised his hands to shoulder level; when he bowed from the waist, he rested his hands on his knees, and then bent his back; when he raised his head, he straightened up until all the vertebrae returned to their places; when he bowed to the ground, he rested his hands on the ground, not spreading them wide, but not pressing them to his body, and at the same time the tips of his toes were facing TO ible: when he sat down after two rak'ats, he sat on his left foot and raised the heel of his right foot; and when he sat down after the last rak'at, he raised the heel of his right foot, put his left leg under it and sat on his buttocks "(Bukhari).
Women raise their open palms only to shoulder level and fold their arms both on the chest and along the body, they can lower them during prayer.
Question associated with an authentic hadith, which is transmitted in the form of mutawatir, regarding raising hands before and after performing bow from the waist in prayer.
This hadith is authentic and is found in the Sahih of al-Bukhari, the Sahih of Muslim and the Sunan of Abu Dawud. Why do Hanafis not accept this hadith? What is the reason that they reject this hadith?
Question regarding this topic: Did this hadith reach Imam Abu Hanifa at that time, may Allah have mercy on him?
Answer:
Praise be to Allah!
This hadith, which the questioner pointed out, was narrated al-Bukhari (735) and Muslim (390) from the words of ‘Abdullah ibn ‘Umar, may Allah be pleased with both of them, that, When starting prayer, the Messenger of Allah (peace and blessings of Allah be upon him) always raised his hands to shoulder level and he did the same when he said the words “Allahu Akbar” before making a bow. And he raised his hands after he raised his head after bowing from the waist.
Most of the scholars acted in accordance with this hadith, and they said that it is advisable/mustahab/ for the one who performs the prayer to raise his hands in the places mentioned in this hadith. Imam al-Bukhari, may Allah have mercy on him, compiled a separate book on this issue, calling it “Juz Raf’ul-Yadain.” In it he argues for the show of hands in these two places and strongly condemns those who contradict it. And it is narrated from al-Hasan (al-Basri) that he said: “The companions of the Messenger of Allah (peace and blessings of Allaah be upon him) always raised their hands during prayer, when they bowed from the waist and when they raised their heads after it.” Al-Bukhari said: “And al-Hasan did not exclude anyone (from the companions), and it was not confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “al-Majmu’” an-Nawawi 3/399-406.
We do not know whether the hadith about raising hands reached Abu Hanifa, may Allah have mercy on him, or not, but they reached those who follow him. However, they do not act in accordance with them, since they, in their opinion, contradict other hadiths and asars that are transmitted regarding the abandonment of raising hands, not counting the opening takbir / takbiratul-ihram /. These include the one narrated by Abu Dawud (749) from the words of al-Bara ibn ‘Azib that « Usually, when the Messenger of Allah (peace and blessings of Allah be upon him) began to pray, he raised his hands closer to his ears and did not repeat (this action).”.
Also among them is the one (hadith) narrated by Abu Dawud (748) from the words of ‘Abdullah ibn Mas’ud, may Allah be pleased with him, who said: “Should I pray with you the prayer of the Messenger of Allah, may Allah bless him and grant him peace?” And he prayed and did not raise his hands except once.". See “Nasbu-r-raya” az-Zayla’i 1/393-407.
These hadiths were called weak by imams and hafiz in the field of hadiths. The hadith of al-Bars was called weak by Sufyan ibn ‘Uyeyna, ash-Shafi’i, al-Humaidi - the teacher of Imam al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’in, ad-Darimi, al-Bukhari and others. As for the hadith of Ibn Mas'ud, he was called weak by 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, ad-Darakutni and others.
Likewise, the asars that are transmitted from some of the companions regarding leaving the raising of hands - they are all weak. Above were the words of al-Bukhari: “It has not been confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “Talkhys al-Khabir” by Hafiz Ibn Hajar 1/221-223.
And if the weakness of the hadiths and asars regarding leaving the raising (of the hands) is proven, reliable hadiths remain for raising them without contradicting them. For this reason, the believer should not leave raising his hands in those places that are indicated in the Sunnah and try to make his prayer resemble the prayer of the Prophet (peace and blessings of Allaah be upon him), who said: “Pray as I pray before your eyes” . This hadith was reported by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said: “Muslims should raise their hands before making a bow and when raising their heads from it.” . Al-Bukhari said: "'Ali was the most knowledgeable among the people of his time" . End of quote.
It is not permissible for anyone, after the Sunnah has become clear (to him), to abandon action in accordance with it, blindly following the one who said about it from among the scholars. Imam al-Shafi'i, may Allah Almighty have mercy on him, said: “Scholars are unanimous that one for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear should not abandon it because of the words of someone else (person).”. End of quote. See Madariju-s-salikin 2/335.
If a person follows Abu Hanifa, or Malik, or ash-Shafi'i or Ahmad, and he sees that in some matters the other madhhab is stronger and follows him, then his action will be wonderful, and will not denigrate his religion and righteousness in any way , and there is no disagreement about this. Moreover, it is closer to the truth and more beloved by Allah and His Messenger, may Allah bless him and grant him peace. End of quote. Sheikh-ul-Islam, may Allah have mercy on him, said this in al-Fatawa 22/247.
The scholars who said that one should not raise their hands are justified because they are mujtahids and will receive reward (from Allah) for their diligence and search for the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes a decision with diligence and (his decision) turns out to be correct, he (entitled) double reward, but if he makes a decision with diligence and is wrong, then he (entitled one) reward.” . This hadith was reported by al-Bukhari (7352) and Muslim (1716). See “Raf’ul-malam ‘an aimmatil-a’lam” by Sheikh-ul-Islam Ibn Taymiyya.
Note:
There is a fourth place where it is advisable to raise your hands during prayer, and this is at the time when (a person) gets up after reading the first tashahhud to perform the third rak'at. See question #3267.
May Allah Almighty help us all to know the truth and follow it! Allah Almighty knows best! And blessings and peace to our prophet Muhammad!
In other words, after he straightened up.
Sheikh al-Albani called the hadith weak.
That is, he raised his hands only during the opening takbir/takbiratul-ihram/. Note Per.
That is, using all your knowledge in the process of searching for a solution.
In other words, in accordance with the decision of Allah and His Messenger, may Allah bless him and grant him peace.
Should you raise your hands when making a bow - hand, returning to the starting position after it, as well as other actions during prayer?
Theologians of the Hanafi school believe that during any actions in prayer, with the exception of the opening takbir, hands should not be raised. (Al-Shibani Muhammad Kitabal Asl T1; p. 37) To prove this, they give the following arguments:
1. The Prophet Muhammad (SAW), once seeing how some of his companions raised their hands during prayer, reproached them: “Why do I see you raising your hands as if they were the tails of stubborn horses?! Pray calmly." (Sb. Muslim, No. 430).
2. One day Ibn Masud said: “Should I perform a prayer for you (as it was performed) by the Messenger of Allah?” And he performed the prayer, raising his hands only for the first time (i.e. when pronouncing the introductory takbir). (Sb. at-Tirmidhi, comments to No. 256).
3. The hadith of al-Bara ibn Azib (RA) says: “When the Prophet (SAW) began prayer, he raised his hands close to his ears and did not return to this again.” (Sk. Abu-Daud, No. 749).
4. It is also reported that Umar ibn al-Khattab and Ali ibn Abu Talib (RA) raised their hands only at the first takbir of prayer and did not return to this again. (These messages were reported by al-Tahawi from the words of al-Aswad and Asim ibn Kuleiba, respectively).
However, there are hadiths that say the opposite:
- Ibn-Umar (RA) said: “I saw that when the Messenger of Allah (SAW) stood up for prayer, he raised his hands until they were level with his shoulders, and he did this when he said the takbir for bowing and when he raised his head from a bow, but did not do this in a bow to the ground.” (Sb. al-Bukhari, no. 736; Muslim, no. 390).
- Wa'il ibn Hujr (RA) narrates that he saw the Prophet (SAW), starting to pray, raising his hands in front of his ears, saying takbir, then wrapped himself in clothes and put his right hand on his left. Then, when he wanted to make a bow, he took his hands out of his clothes, raised them, then said takbir and made a bow. Then, after the phrase: “Samia l-Lahu li-man hamida-kh,” he raised his hands again. And, bowing to the ground, he put his head between his palms. (Sb. Muslim, No. 390).
The Hanafis respond to these hadiths with the following arguments:
- Ali bin Abu Talib and Ibn Masud (RA) became companions before Ibn Umar and Wa'il ibn Hujr (RA), they always stood close to the Prophet (SAW), being in the forefront during prayer, and therefore had a better understanding of what exactly how it was accomplished. (Al-Shibani Muhammad Kitabal-hujja Alya ahl-Madina T1; P; 94.)
- These and similar hadiths have been canceled by the above reports.
Thus, it is sunnah to raise hands only when pronouncing the opening takbir. This applies to both obligatory and additional prayers, with the exception of those performed on the holidays of Breaking the Fast and Sacrifice, in which hands should also be raised during additional takbirs, as well as night prayer - Witr, in which hands are also raised for the Qunut prayer.
Question:
السلام عليكم ورحمة الله وبركاته
I am a Hanafi myself, but what can you say about this hadith? What do Hanafis say about this?
#730 َنِى مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ قَالَ: سَمِعْتُ أَبَا حُمَ - الله عليه وسلم- أَبُو قَتَادَةَ قَالَ أَبُو حُمَيْدٍ: ا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ -صلى الله عليه وسلم-. قَالُوا: فَلِمَ ؟ فَوَاللَّهِ مَا كُنْتَ بِأَكْثَرِنَا لَهُ تَبَعًا وَلاَ أَقْدَمَ نَا لَهُ صُحْبَةً. قَالَ: بَلَى. قَالُوا فَاعْرِضْ. قork feature كicles ild رلned اللail.Ru صصلى الله وimes وail.Ru إäsا قicles إmpى الصuct Uous ’CRUTEN ثORORYCّ ICHICHICHICHAR حail.Ru يface كORPENL عCظEN فUSH ف inctض/UNضURAN مail.Ru ثlas ثImpّ ث# μقuncأUmpأOng يlf ild Did Ictدule حail.Ru µ ي# وiform lf inct inct inct inct inct ثoll ثoll ثoll &xt وυason least رail.Ru # 12 # ildكlex فlflf SlipصOllّ رiform وَلاَ يُقْنِعُ ثُمَّ يَرْفَعُ رَأْسَهُ فَيَقُولُ « سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ". ثُمَّ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِىَ بِهِمَا مَنْكِبَيْهِ مُ "" The The The ثُمَّ يَقُولُ "اللَّهُ أَكْبَرُ ". ولail.Ru رلhern وail.Ru ولail.Ru رreme الail.Ru فail.Ru فail.RuL حail.Ru # يooth كail.Ru إmpänkorn ث Photunc ث Looky Omphet إimes إ#ult SlipصUSL فWى الأUخUXى ← ESHثUSH ذORCHYYC ثOROR إYRYCHAN قail.Ru feath الcend كail.RuL كail.RuL كail.RuL كail.Ru feat ما ymoses tubering كail.Ru كimes ول ووuzz افipe احicles الصmpa ل ثlf يooth ذorkinger فuge ف ف lfaقleb Icy الovern جail.Ru اللellent The رِ. - قال الشيخ الألباني : صحيح
It is reported that Muhammad ibn ‘Amr ibn ‘Ata’ said:
“I heard Abu Humaid al-Sa’idi was among the ten companions of the Messenger of Allah (peace and blessings of Allaah be upon him), among whom was Abu Qatada. Abu Humaid said (to his companions): “I know better than all of you about the prayer of the Messenger of Allah, may Allah bless him and grant him peace.” They asked: “Why? We swear by Allah, you did not follow him more than us and did not become his companion before us! (Abu Humaid) said: “I still know!” They said: “Tell me then!” (Abu Humaid) said: “When the Messenger of Allah stood for prayer, he raised his hands to shoulder level, and then said the words “Allah is great,” (and stood so) that all his bones straightened, taking their places. Then he read (the Koran), after which he said the words “Allahu Akbar” and raised his hands to shoulder level, and then bowed from the waist and placed his hands on his knees, after which he straightened his back and kept his head level, without lowering or raising it. Then he raised his head (after bowing from the waist) and said: “Sami’a-Allahu liman hamidah” / May Allah hear the one who praises Him / and raised his hands to shoulder level, standing straight. After this, he said: “Allahu Akbar” and then sank to the ground and moved his hands away from his sides. Then he raised his head (from the prostration) and tucked his left leg (under himself) and sat on it, and spread his toes (turning towards the qibla) while making the prostration, after which he bowed to the ground and said: “Allahu Akbar.” Then he would raise his head and (again) curl his left leg and sit on it until all his bones were back in place. Then he would do the same in another (rak'at), and then when he got up after performing two rak'ats, he would say the words "Allahu Akbar" and raise his hands until they reached shoulder level, as he did when entering prayer. He then did this during the rest of his prayer. When he reached the point of bowing to the ground, after which the words of greeting are pronounced, he extended his left leg (under the shin of his right leg) and sat down on left side(seat)." (The Companions) said: “You spoke the truth! This is how he prayed, may Allah bless him and grant him peace.”
Sheikh al-Albani said: “Authentic hadith /sahih/.” The isnad of this hadith is authentic according to the conditions of Muslim, and the same was said by al-Nawawi in al-Majmu' (3/407, 443). At-Tirmidhi said: “A good authentic hadith,” and Ibn Hibban confirmed its authenticity. Al-Khattabi in Ma'allim al-Sunan (8/354) and Ibn al-Qayyim in al-Tahzib (1/355) said: “The hadith is authentic.” See Sahih Abi Daud 3/319.
This element of prayer is called takbirat al-ihram. “At-Tawarruq” is a pose in which the worshiper sits on the left thigh and buttock, inserting his left leg under the right shin and raising the foot of his right leg, resting his toes on the floor so that they are directed towards the qibla. In this position, the worshiper reads the last tashahhud, when performing a prayer of three or four rak’ats. Note lane This hadith was also reported by Ahmad 5/424, al-Bukhari 828, and in “Raf' al-Yadain” p. 5, ad-Darimi 1307, at-Tirmidhi 260, 270, 304, an-Nasai 3/2, Ibn Majah 862, 863, 1071, at-Tahawi 1/131, Ibn al-Jarud 192, 193, Ibn Hibban 1865, 1867, 1869, al-Bayhaqi 2/24, 72, 129, Ibn Hazm 4/91. See “Sahih Abi Daoud” 720. (Kazan, Tatarstan)
Answer:
In the name of the Gracious and Merciful Allah!
Assalamu alaikum wa rahmatullahi wa barakatuh!
This narration, as well as other reports like it, are valid and established practices from the Sunnah. Therefore, Imams Shafi'i and Ahmad (may Allah have mercy on them) preferred these messages and included actions based on them in their madhhab.
But at the same time, there are other reliable narrations that speak in favor of raising hands only at the beginning of prayer. Based on such reports, Imam Abu Hanifa, as well as other imams such as Sufyan Sauri, and various followers of the companions (tabieen) were of the opinion that the hands should be raised only at the beginning of the prayer (for the opening takbir) and nowhere else.
Sheikh Zafar Ahmad Usmani (may Allah have mercy on him) devoted a detailed chapter to this topic in his book “Igla-us-Sunan”, where he explained the point of view of the Hanafis, supported by a number of reliable hadiths from famous companions (may Allah be pleased with them). Here are some of these stories:
قال عبد الله بن مسعود: ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم؟ فصلى، فلم يرفع يديه إلا في أول مرة
Ibn Masud (may Allah be pleased with him) said:
– Should I perform prayer with you as the prophet (peace and blessings of Allah be upon him) did it?
Then he performed namaz, and raised his hands only for the first time (at the beginning of the prayer). (Tirmidhi. Sunan. – No. 257)
عن الأسود قال: رأيت عمر بن الخطاب رضي الله عنه يرفع يديه في أول تكبيرة ثم لا يعود
Aswad (may Allah have mercy on him) said: “I saw how Umar ibn Khattab (may Allah be pleased with him) raised his hands at the first takbir and did not raise them afterwards.” (Tahavi. Sharh maani asar. – No. 1364)
عن عاصم بن كليب، عن أبيه، أن عليا، كان يرفع يديه إذا افتتح الصلاة، ثم لا يعود
Asim ibn Qulayb (may Allah have mercy on him) cited a message from his father that Mr. Ali (may Allah be pleased with him) raised his hands at the beginning of the prayer and did not raise it afterwards. (Ibn Abi Shaiba. Musannaf. – No. 1364)
There are other similar reports from companions such as Abu Bakr and Ibn Umar (may Allah be pleased with them), who also raised their hands only at the first takbir.
Since you are a Hanafi, you should adhere to your madhhab, but at the same time respect the opinions of other madhhabs, also based on reliable hadiths. Such issues should in no case become a cause of discord or a subject of dispute.
And Allah knows best.
Wassalam.
Mufti Suhail Tarmahomed
Fatwa Center (Seattle, USA)
Fatwa Department of the Council of Ulama (KwaZulu-Natal, South Africa)
Q609
What hadith do scholars refer to when they say that you need to place your right hand on your left while standing in prayer?
I consider it rational to need a detailed disclosure (from the point of view of Muslim theology) of such an element of prayer-namaz as folding hands in a standing position, because we (who know and practice obligatory prayer) we have to deal with this in practice every day.
For those who are only interested in the practical aspect, I will immediately quote the generalized definitions given by Muslim scholars on the topic under study: “After raising their hands during the introductory takbir, men lower their hands to their stomach directly below the navel, placing their right hand on their left, clasping their little finger and thumb right hand left wrist. This is what Hanafi theologians say, justifying their words with relevant evidence from the Sunnah of the Prophet.
According to the Shafi'i madhhab, it is advisable to lower your hands on your stomach between the chest and navel in the area of the heart so that the palm of your right hand lies on the elbow or between the elbow and wrist of the left. This opinion also has appropriate justification."
For those who project the opinions and recommendations of scientists - the heirs of the prophets - onto their religious practice, knowing that any science requires accuracy, and even more so Muslim theology, where everything has a basis, who crave argumentation of judgments with appropriate references to primary sources, I present a brief study on this topic.
Let's start with the fact that the vast majority of Muslim scholars, starting with the companions of the Prophet and the first generations after them, spoke about the desirability of placing the right hand on the left in a standing position when performing prayer. Exactly right on left. Imam al-Shavkyani emphasized: “To prove the correctness of this judgment, there are twenty hadiths from eighteen companions and tabi’ins (representatives of the first generation after the Prophet).”
Here are a few authentic hadiths from the twenty mentioned:
- “People were commanded [as an instruction emanating from the Prophet] that men should place their right hand on their left during prayer [while standing]” ;
- “The Prophet stood up [while performing prayer-namaz] in front of us as the imam and [while standing while reading the Koran] took his left hand right hand" ;
Wa'il ibn Hujr reported: “I saw the Prophet praying, and he [while standing while reading the Koran] took his left hand with his right”;
- 'Abdullah ibn Mas'ud reported: “The Prophet Muhammad passed by me while I was praying, placing my left hand on my right. He took my right hand and transferred it to his left."
2 opinions on hand position
Regarding the question of where exactly it is necessary to place your hands, there are two main opinions on this matter in Muslim religious practice.
First option. Below the navel
Right below the belly button. Optimal form: right hand on the left right under the navel, clasping the little finger and thumb of the right hand around the wrist of the left. This was emphasized by the scholars of the Hanafi madhhab and such prominent scholars as Sufyan al-Sawri, Ishaq ibn Rahawayh, Abu Ishaq al-Maruzi from among the scholars of the Shafi'i madhhab, as well as Imam Ahmad ibn Hanbal (in one of his two main opinions) and others .
Rationale.
Imam ‘Ali ibn Abi Talib said: “It is sunnah to place your right hand on your left right under the navel.” Muhaddis (hadith scholars) assured that this narrative is not the words of the Prophet himself. This narration is given precisely as the words of Imam ‘Ali in the collections of hadiths of imams Ahmad ibn Hanbal, ad-Dara Qutni, al-Bayhaqi and Abu Dawood. While Ahmad ibn Hanbal stipulated that the characterization of one of the transmitters ('Abdurrahman ibn Ishaq al-Kufi) of this hadith does not meet the criteria of reliability (munkarul-hadith), then, for example, Abu Daud in his set of hadiths did not comment on the presence of a weak link in the chain of transmitters, but only referred to the above-mentioned judgment of Imam Ahmad. By the way, Imam Abu Daoud also cites the words of Abu Hurayrah, similar in meaning to the words of Imam ‘Ali, but in the isnad (chain of transmitters) the name of ‘Abdurrahman ibn Ishaq al-Kufi is also present.
In addition to this, Imam Ibn Hazm quotes the words of Anas ibn Malik: “The placement of the right hand on the left right under the navel is one of the norms of ethics of the prophets.”
Second option. On the chest
On the chest, between the chest and the navel in the area of the heart.
Rationale.
Wa'il ibn Hujr reported: “I prayed with the Prophet, and he put his right hand on his left in the chest area (chest).” Muhaddis (hadith scholars) spoke about the low level of reliability of this hadith, and some - about unreliability.
So, both options for the placement of hands while standing in prayer-namaz do not have unambiguous reliability and therefore both are acceptable, since it is known and unshakably reliable that the Prophet Muhammad (peace and blessings of the Almighty be upon him) put right hand to left ( took left hand with the right) and commanded others to do just that.
The great Muhaddith Imam at-Tirmidhi concluded: “All scholars, starting from the time of the Prophet’s companions, have said that in prayer-namaz the right hand is placed on the left hand. Some of them believed that the hands in this position were located above the navel, while others believed that the hands were located directly below it. And both options are possible." Imam Ahmad ibn Hanbal spoke about the canonical permissibility of both options.
So both of the above opinions are acceptable and both appeared with a certain degree of validity in the religious practice of Muslims. In practical terms, the worshiper must follow the recommendations of the scholars of that madhhab, whose opinion he shares in b O most of the provisions of religious practice.
And in conclusion, I would like to emphasize: all Muslim scholars, without exception, said that this aspect of prayer is not some important component of it, it is only an action from the category desirable(mustahab), that is any inaccuracies in it do not in any way affect the validity of the prayer-namaz .
We can assume that the meaning of such an arrangement of hands (whether they are folded on the chest or under the navel) is this: standing before the Lord in the form of a humbly asking and pleading for mercy.
Women, according to all scientists, lower their hands to their chests, placing their right hand on the wrist of their left. See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. T. 2. P. 873.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. P. 873, 874; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths by al-Bukhari]. In 25 volumes. Beirut: al-Kutub al-‘ilmiya, 2001. Vol. 5. pp. 407, 408.
Prophet Muhammad (peace and blessings of Allah be upon him) said: “Truly, scholars are the heirs of the prophets.” See, for example: Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 403, hadith No. 3641, “sahih”; al-Khattabi H. Ma'alim al-sunan. Sharh sunan abi dawud [Attractions of the sunn. Commentary on the collection of hadiths of Abu Dawud]. In 4 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 4. P. 169, hadith No. 1448; Nuzha al-muttakyn. Sharh Riyadh al-Salihin [Walk of the Righteous. Commentary on the book “Gardens of the Well-Behaved”]. In 2 volumes. Beirut: ar-Risala, 2000. T. 2. P. 194, Hadith No. 1389.
Among those who were an exception and declared that hands should be freely lowered were some of the scholars of the Maliki madhhab. This opinion is extremely unconvincing from the point of view of canonical validity, and rather does not even have appropriate justification. See, for example: al-Benna A. (known as al-Sa'ati). Al-fath ar-rabbani li tartib musnad al-imam Ahmad ibn Hanbal ash-Shaybani [God's discovery (help) for streamlining the collection of hadiths of Ahmad ibn Hanbal ash-Shaybani]. At 12 t., 24 h. Beirut: Ihya at-turas al-'arabi, [b. G.]. T. 2. Part 3. P. 173.
By the way, Imam Malik himself agreed with the opinion of the majority of scholars about the need to fold hands, which is mentioned in his set of hadiths “al-Muwatto’,” but due to an incorrect interpretation, some of his students accepted and developed an opinion about freely lowered hands. See, for example: Imam Malik. Al-muwatto [Public]. Beirut: Ihya al-‘ulum, 1990. P. 130, hadiths No. 377, 378; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. T. 3. P. 285, 286; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 394, 395.
As for the Hanbali madhhab, both previously mentioned opinions (the opinion of Hanafi scholars and Shafi scholars) are equivalent, that is, they agree with the validity of both options for the placement of hands. See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. P. 873, 874.
See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 3. P. 285, 286; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5. P. 407; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. P. 101; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 173; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 393.
See: al-Shavkyani M. Neil al-avtar [Achieving goals]. In 8 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. T. 2. P. 192; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 173.
Hadith from Sahl ibn Sa'd; St. X. Ahmad, al-Bukhari and others. See, for example: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 1. P. 230, hadith No. 740; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 172, Hadith No. 500, “sahih”; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 3. P. 285, hadith No. 740, “sahih”.
The hadith uses the verb “Ahaza”, which is translated as “to take”, “to embrace, to seize”.
Hadith from Kabis ibn Khulb from his father; St. X. Ahmad, Ibn Majah, at-Tirmizi and others. See, for example: al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 172, Hadith No. 499, “Hasan”; Ibn Majah M. Sunan [Compendium of Hadiths]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 97, hadith No. 809, “hasan sahih”; at-Tirmidhi M. Sunan at-Tirmidhi. 2002. P. 101, Hadith No. 252.
Hadith from Wa'il ibn Hujr; St. X. Ibn Majah. See, for example: Ibn Majah M. Sunan. 1999. P. 97, hadith No. 810, “sahih”.
Hadith from 'Abdullah ibn Mas'ud; St. X. Ibn Majah, Abu Dauda and others. See, for example: Ibn Majah M. Sunan. 1999. P. 97, hadith No. 811, “sahih”; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. In 2 volumes, 4 hours. Cairo: al-Hadith, [b. G.]. T. 1. Part 1. P. 199, Hadith No. 755.
Also see, for example: al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 171, hadith No. 498, “sahih”, as well as hadith No. 501; al-Amir ‘Alayud-din al-Farisi (675–739 AH). Al-ihsan fi takrib sahih ibn Habban [A noble act in bringing closer (to the readers) the collection of hadiths of Ibn Habban]. In 18 volumes. Beirut: ar-Risala, 1991. Vol. 5. pp. 67, 68, hadith No. 1770, “sahih”; al-Qari 'A. (died 1014 AH). Mirkat al-mafatih sharkh miskyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. Vol. 2. pp. 657, 658, hadiths No. 797, 798, as well as p. 664, Hadith No. 803; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. S. 191, 192, 193, hadiths No. 673, 674, 675.
See, for example: al-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 393, etc.
See, for example: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar [Choice to explain the chosen]. In 2 volumes, 4 hours. Cairo: al-Fikr al-‘arabi, [b. G.]. T. 1. Part 1. P. 49; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 171, 174; al-Shavkyani M. Neil al-avtar. In 8 volumes. T. 2. P. 194.
Words of Imam ‘Ali ibn Abu Talib; St. X. Ahmad, al-Dara Qutni, al-Bayhaqi and Abu Daud. See, for example: Abu Daoud S. Sunan abi Daoud. [b. G.]. T. 1. Part 1. P. 199, Hadith No. 756; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. P. 193, Hadith No. 676.
See: Abu Daoud S. Sunan abi Daoud. [b. G.]. T. 1. Part 1. P. 199, Hadith No. 758; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 171, hadith No. 497 and explanation to it.
See, for example: al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5. P. 408.
See, for example: al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tawfiqiya, [b. G.]. T. 1. P. 348; al-Shavkyani M. Neil al-avtar. In 8 volumes. T. 2. P. 194.
These words of Wa'il ibn Hujr are given in the collection of hadiths of Imam Muslim, but Muslim does not mention “in the chest area (on the chest).” See, for example: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 172, Hadith No. 54–(401); an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Compendium of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 2. Part 4. P. 114, Hadith No. 54–(401).
Hadith from Wa'il ibn Hujr; St. X. Ibn Khuzaima. See, for example: al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5. P. 408; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 393.
See, for example: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. P. 194; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 393.
See: at-Tirmidhi M. Sunan at-Tirmidhi. 2002. P. 101.
The same words are given in the explanations to the set of hadiths of Imam Ahmad ibn Hanbal. See: al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 172.
See: al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 174.
Also see: al-Qari ‘A. Mirkat al-mafatih sharkh miskyat al-masabih. T. 2. P. 659.
See, for example: al-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 393, etc.
See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 3. P. 285; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5. P. 408; an-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 2. Part 4. P. 115; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 2. Part 3. P. 174.
