Abu Jafar Al Tahawi- The last Hanafi leader from Egypt.

An Account of the Life of One of the Greatest Traditionist, Jurisprudent and Theologian of the Hanafi School.

Abu Ja‘far Ahmad bin Muhammad bin Salamah Al Azdi, Al Hajri, Al- Tahawi, was born at Taha, a village in upper Egypt. His forefathers came from the Yemen to Egypt and settled there after it had come under the Muslim rule. There is a considerable difference of opinion as to the year of his birth. The years 229/843, 230/844, 238/852 and 239/853 are mentioned by different biographers. Al-Sam‘ani asserts that he was born in 229/843 and this is correct. He died in Egypt in 321/933.¹

Al Tahawi was mainly interested in Hadith and Fiqh, and was regarded as one of the greatest Muhaddithin and fuqaha’ of his time. According to Abu Ishaq al-Shirazi, he was the last leader of Hanafi Fiqh in Egypt.² He began to study Shafi‘i Law under his maternal uncle abu Ibrahim Isma‘il Al-Muzani (d. 264/878), the most celebrated pupil of Imam Al Shafa'i, and then leaving his school he took up the study of Hanafi Law under Al Shaykh Abu Ja‘far Ahmad bin Abi Imran (d. 285/898), who became the Chief Qadi of Egypt in 270/883. Different versions are given by his biographers of his conversion to Hanafi school, but the most probable reason seems to be that the system of Imam Abu Hanifah appealed to his critical insight more than that of Imam Shafa‘i. 

Al Tahawi went to Syria in 268/882 for further studies in Hanafi Law and became a pupil of Qadi Abu Khazim ‘Abd al-Hamid bin Ja‘far, the then Chief Justice of Syria. He learnt hadith from a large number of Shaykh's especially from those who visited Egypt at his time, and had also many pupils of distinction. He is a distinguished author of many important works of which the following may be mentioned here: 

1) Sharah Maa'ni Al Athar. 

2) Mushkil Al Athar.

3) Ahkam Al Qur'an.

4) Ikthilaf Al- Ulama.

5) Al-Nawddir Al-Fiqhiyyah.

6) Kitab Al-Shurut al-Kabir.

7) Al Shurut Al-Ausat.

8) Sharh Al Jami Al Saghir.

9) Sharh Al-Jami Al Kabir.

10) Al Mukhtasar.

11) Manaqib Abu Hanifah.

12) Tarikh Al Kabir.

13) Al Radd Ala Kitab Al Mudallisin.

14) Al Radd Ala Abi Ubayd.

15) Al Radd Ala Isa bin Abban.

16) Hukm Aradi Makkah etc.

His original contribution to Hadith literature, so far as we can estimate, is that he introduced a new system of collecting legal traditions, developed a new method of interpreting and harmonizing the conliicting traditions, and adopted a new criterion for criticizing them. His predecessors and contemporaries, the authors of Al Sihah Al Sittah (the Six Canonical Compilations) collecting traditions according to their own standards and principles, left out a large number of genuine traditions. Al Tahawi made a strenuous effort to collect all the genuine legal traditions of the Prophet, narrated by different authorities on a particular subject, together with the opinions of the Companions of the Prophet, their Successors and the distinguished jurisprudents. He then scrutinized traditions (ahadith) and showed by evidence which of them were authentic, strong, weak, unknown, or such as might be supposed to have been repealed. Thus, his collection provided for the scholars an unprecedented opportunity to judge for themselves the merits or demerits of a particular tradition. The criterion for judging the genuineness of a tradition, according to the Traditionists in general, was the Isnad (chain of the narrators), and so they paid greater attention to the scrutiny of the isnad than to the scrutiny of the text (mam) of a tradition. But Al-Tahawi, while scrutinizing a tradition, took into consideration the main as well as the isnad of the tradition. He also aimed at a harmonizing interpretation in case of conflicting traditions. 

Al Tahawi, like Al Maturidi, was a follower of Imam Abu Hanifah (d. 150/ 767) in jurisprudence as well as in theoloy. He wrote a. little treatise on theology named Bayan al Sunnah wal-Jama‘ah, generally known as 'Aqidat Al Tahawiyyah. In the introduction to this treatise he says he will give therein an account of the beliefs of the Ahl al-sunnah wal jama'ah according to the views of Imam Abu Hanifah, Abu Yusuf, and Muhammad Al- Shaybani the well-known jurisprudents of the community. So the importance of his creed lies in the fact that it corroborates the views of Imam Abu Hanifah, the founder of the school, that have come down to us from different sources. Al-Tahawi made no attempt to explain the views of the Imam or to solve the old theological problems by advancing any new arguments. His sole aim was to give a summary of the views of the Imam and to show indirectly that they were in conformity with the traditional views of the orthodox school. 

Imam Abu Hanifah directed his movement against the Kharijites, Qadarites. Mu‘tazilites, shi‘ites, Jabarites, the extreme Murji’ites, and the Hashwiyyah³, the last being a group of the orthodox people who under the influence of the converted Jews, Christians, and Magians fell into gross anthropomorphism, and ascribed to God all the characteristics of a created being.‘ He was the first theologian among the fuqaha’ who adopted the principles and method of reasoning and applied them to a critical examination of the articles of faith and the laws of the Shari'ah. That is why he and his followers were called by the 'traditionists the People of Reason and Opinion (Ashab Al Ra'i wa-l Qiyas). This rational spirit and philosophical attitude were more consistently maintained by Al-Maturidi than by Al Tahawi. Their views on the nature of faith. attributes of God, beatitic vision, divine decree, and human freedom may be mentioned here to indicate the distinctive features of their methods. 

To All the scholars mentioned in the above article, "May Allah be pleased with you All."

¹Al Sam'ani, Al Ansab, Leiden, 1912, Pg 368, Ibn Al Nadim, Al Fihrist, Cairo, Pg 292, Jalaluddin Suyuti, Husn Al Muhadarah, Vol 1, Pg 147, Ibn Khallikan, Waf'at Al Ayn, Vol 1, Pg 19, Al Dhahabi, Tadkirat Al Huffaz, Vol 3, Pg 28, 1915 ed.

²Al Dhahabi, Tadhkirat Al Huffaz, Vol 3, Pg 28, Jalaluddin Suyuti, Husn Al Muhadarah, Vol 1, Pg 147.

According to M.M Sharif, Abdullah Ibn Saba, a convert from Judaism introduced and propagated Anthropomorphic ideas among the Muslims during the caliphate of Ali. He quoted Al Shahrastani to support his claim.

⇛ The following article is written from the book, "The History of Muslim Philosophy- Vol 2," Pg 268 by M.M. Sharif.

Where is God (Allah)?- The way of Sunni Muslims

Doctrine of Ahlus Sunnah on the Divine Attributes.

Where is God?

“No thing is as His likeness.” (42:11)

This verse, which is the foundation for Sunnī doctrine concerning the oneness and uniqueness of Allāh (subhānuhū wa ta‘ālā), expressly negates any and all similarity between Creator and creation. There are a few points to note about the verse:

1. The form of the sentence is “nafy (negation) in the context of nakirah (an indefinite noun).” Shay’ (thing) is an indefinite noun and it has been negated using the word laysa. It is an established principle of Nahw (Arabic grammar) that a nafy in the context of nakirah connotes total negation. In other words, the form of the sentence grammatically entails that there is absolutely nothing whatsoever that resembles Allāh (subhānuhū wa ta‘ālā).

2. The terms used for resemblance in this verse are two: one particle (harf), ka (like), and one noun (ism), mithl (likeness). This compounding of terms used for resemblance negates the minutest possible similarity. For instance, if one were to say, “Zayd is not a lion” (laysa Zaydun asadan), this would negate only a gross resemblance. If one were to say, “Zayd is not like a lion” (laysa Zaydun ka asadin), this would negate similarity with a lion to a greater degree. And if one were to say, “Zayd is not as the likeness of a lion,” (laysa Zaydun ka mithli asadin) it would be to negate any similarity between Zayd and a lion.

Imām al-Bayhaqī (384 – 458 H)1 said: “When Allāh intended to negate tashbīh (making a resemblance between Allāh and His creation) in the most emphatic way that a negation can [possibly] be made, He put together in our recitation the particles of similitude (i.e. ka) with the noun of resemblance (i.e. mithl), so that the negation is emphasised to the utmost.” (Al-Asmā’ wa l-Sifāt, 2:34)

3. The word mithl (likeness) is the broadest term of equation. It incorporates similarity in every possible dimension, whether in appearance, qualities or actions. Other words of equation, like shakl, nidd and musāwī are narrower than mithl. Hence, this entails a negation of similarity in all respects, as it means, “no thing is as His likeness in any respect.”

Al Dhahabi's critical advise to Ibn Taymiyya- Al-Nasihah Al-Dhahabiyah La Ibn Taymiyya.

Translation of the scathing advise given by Al Dhahabi to Ibn Taymiyya when the latter was in a prison.

Though Al Dhahabi was one of the students of Ibn Taymiyya and followed him even in his disastrous doctrine of anthropomorphism, to an extent that he wrote an encyclopedia, known as Al Uluw, trying to validate this kufr. But sooner or later, he had to accept the fallacy of Ibn Taymiyya's irrational arguments. Al Dhahabi, thou late in his life, was guided by Allah on the path of truth. He soon gave up all the foolish doctrines which Ibn Taymiyya embodied in him and also refuted those doctrines in his works composed later in his life. For eg: His sensibility while dealing with Mushabi'yat in Siyar Al Alam and criticism of Mujassima and also his scathing advise to Ibn Taymiyya, when he was in a prison which we are going to translate in this article. We want our readers to get acquainted about the fact that, not only the later scholars criticized Ibn Taymiyya for his madness, but also his own favorite student denied his teachings and critically advised him to return back to the path of truth. For knowing the revised and precise stance of Al Dhahabi on anthropomorphism, read this article which I have posted earlier on how Al Dhahabi changed his opinion later in his life  Al Dhahabi and Anthropomorphic beliefs of Ibn Taymiyya

There have been many attempts by his followers to discredit this risalah, which exposes the insanity of their "Shaykh ul Islam". They made many false claims that it lacks a chain and even went on to say that this risalah was not scribed by Al Dhahabi. They claimed that, it was the work of one of the enemies of Ibn Taymiyya but we find many obvious proofs that it is the work of Al Dhahabi which was transmitted to us with a sound chain. Its authenticity will be discussed later. This article is composed, solely to present an accurate translation of the Nasihah.

Note: Followers of Ibn Taymiyya will cite references from early works of Al Dhahabi where he praised Ibn Taymiyya for his immense knowledge. They do not reveal the fact that Al Dhahabi later exposed Ibn Taymiyya's arrogance and criticized him heavily as we will see in this article.

This Nasihah was written by Al Dhahabi when he was around 55 years of age.

 بسم الله الرحمن الرحيمز يا رب ارحمني واقلني عشرتي، واحفظ علي ايماني. واحزناه على قلة حزني، واأسفاه على السنة وذهاب اهلها، واشوقاه الى إخوان مومنين يعاونونني على البكاء، واحزناه على فقد اناس  كانوا مصابيح العلم، واهل التقوى، وكنوز  الخيرات، آه على وجود درهم حلال، وأخ مونس طوبى لمن شغله عيبه عن عيوب الناس، وتبا لمن شغلته عيوب الناس عن عيبه

In the name of Allah, Most Compassionate, Most Merciful. All praise is for Allah lone. O my Lord! Have mercy on me in view of my weakness and humility. Pardon my lapses and maintain my faith. O the agony I suffer on the loss of sunnah and of those devoted to it. O my brethren who join me in my cry for faith. How badly I miss those treasure houses of Knowledge, piety and virtues. What a pity there is no concern now for lawful earning or for a sympathizing brother. Fortunate is he who refrains from finding faults in others. Cursed is he who, while looking for others lapses, turns blind to his own errors.

الى كم تمدح نفسك وشقاشقك وعباراتك، وتذم العلما، وتتبع عورات الناس؟ وع علمك بنهي الرسول صلي الله عليه و سلم: لا تذكروا موتاكم الا بخير فاٍ نهم قد أفضوا الى ما قدموا. بلى أعرف أنك تقول لي لتنصر نفسك: إنما الوقيعة في هولاء الذين ما شموا رائحة الاسلام، ولا عرفوا ما جاء به محمد صلى الله عليه و سلم وهو جهاد بلى و الله عرفوا خيراٌ كشيراٌ مما إذا عمل به العبد فاز، وجهلوا شيئاٌ كشيراٌ مما لا يعنيهم و "من حسن إسلام المرء تركه ما لا يعنيه

How long will you engage in criticizing others while disregarding your own self? How long will you indulge in self praise and in speaking highly of your writings? How long will you be devoted to condemning Ulama and in finding fault with others? You know well the Prophet’s صلى الله عليه وسلم prohibition against it. He advised that we should speak only good of the deceased. They are destined to be recompensed for what they did. I know in your defense you will argue: “My criticism is against those who are unfamiliar with Islam and who do not understand the Prophet’s صلى الله عليه وسلم Shariah. Therefore I am engaged in Jihad against them”. By God! People do know what is good and if they act upon it, they will attain deliverance. They are unaware of unnecessary details. It is one of the features of Islam that a Muslim avoids what is trivial.

يا رجل بالله عليك كفٌ عنا، فاٍنك محجاج، عليم اللسان لا تقر ولا تنام. إياكم والاغلو طات في الدين، كره نبيك صلى الله عليه و سلم المسائل وعابها، ونهى عن كشرة السوال وقال: "ان اخوف ما اخف على امتي كل منافق عليم اللسان" وكشرة الكلام بغير دليل تقسي القلب اذا كان في الحلال والحرام، فكيف اذا كان في عبارات اليونسية والفلاسفة، وتلك الكفريات التي تعمي القلوب

O servant of Allah! Do restrain your tongue against us. Of course you are eloquent and loquacious. You cannot sit idle. Save yourself against the trials of faith of too much interrogation and of hair splitting. The Prophet صلى الله عليه وسلم disapproved all this. Rather, he condemned one who indulges in all this. He is on record saying: “I fear against that member of my community who has duality of character and is loquacious.” Unnecessary talk about the halal (lawful) and the haram (unlawful) leads only to the hardening of the heart. What is the point in engaging with Yunusiya and philosophical text? These are manifestations of falsehood which turn the hearts blind

Note: Yunusiya refers to the followers of Sheikh Yunus Ibn Yusuf Ibn Musa‘id Shaybaani (d. 619H), of Mardin, Quniya. He was a pious spiritual master. Ibn Khalqan has recorded his marvels. His followers are known as Yunusis. It seems that their followers got distracted from the true path. Allama Ibn Imad has written in Shazarat-az-zahab- “May Allah do away with their evil!” Perhaps Ibn Taymiyya wanted to eliminate their evils

والله قد صرنا ضحكلة في الوجود، فاٍلى كم تنبش دقائق الكفريات الفلسفية، لنرد عليها بعقولنا؟ يا رجل قد بلعت (سموم) الفلاسفة وتصانيفاتهم مرات، وبكشرة استعمال السموم، يدمن عليها الجسم، وتكمن والله في البدن

By Allah! We have been reduced to a laughing stock in the world. How long will you engage in your philosophical hair splitting and how far we will keep refuting it with reasons? O servant of Allah! You have drunk deep the poison of philosophers & of their books. When we consume poison frequently, the body becomes habitual of it and it remains hidden in the body.

واشوقاه الى مجلس فيه تلاوة بتدبر، وخشية بتذكر، وصمت بتفكر. واها لمجلس يذكر فيه الابرار، فعند ذكر الصالحين تتنزل الرحمة، لا عند ذكر الصالحين يذرون بالازدراء واللعنة.

Ah! my love for such blessed gatherings in which we used to reflect, on reciting the Qur'an, remembering Allah with humility and silent meditation. I miss those sessions in which the pious were mentioned. Allah’s mercy descends as they are mentioned. In contrast, Allah’s mercy does not bless those gatherings in which the pious are dismissed contemptuously.

 كان سيف الحجاج ولسان ابن حزم شقيقين فواخيتهما. بالله خلونا من ذكر بدعة الخميس واكل الحبوب، وجدوا في ذكر بدع كنا نعدها من أساس الضلال قد صارت هي محض السنة، وأساس السوحيد، ومن لم يعرفها فهم كافر أو حمار، ومن لم يكفره فهو أكفر من .فرعون وتعد النصارى مشلنا

Hajjaj’s sword and Ibn Hazm’s tongue were the pebbles of the same pouch. You have adopted both of these. For Allah’s sake, leave us alone and also give up the meal of Thursdays as innovative. Be more careful about the innovation, which we regarded as the mother of all evil. Now the same (that innovation) lies at the core of monotheism. If someone is unaware of this (monotheism) he is an unbeliever (Kafir) and whoever does not regard him as an unbeliever is an unbeliever worse than pharaoh. Even Christians areparaded as someone similar to us.

والله في القلوب يكوك، ان سلم لك إيمانك بالشهادتين فأنت سعيد. يا خيبة من اتبعك فإنه معرض للزندقة والانحلال، لاسيما اذا كان قليل العلم والدين باطوليا شهرانيا لكنه ينفعك و يجاهد عنك بيده ولسانه، وفي الباطن عدو لك بحاله وقلبه، فهل معظم اتباعك الا قعيد مربوط، خفيف العقل او عامي كذاب، بليد الذهن او غريب واجم قوي المكر او ناشف صالح، عديم الفهم، فإن لم تصدقني ففتشهم وزنهم بالعدل

By Allah! I have serious doubts regarding you. If you die proclaiming your testimony to Islam, it will be your felicity. Ruined is he who follows you, because he makes himself vulnerable to the loss of faith and heresy, especially he who is weak in faith, lacks knowledge, follows his base desires and seeks greatness for himself. Such a person will be your associate both physically and verbally yet he will oppose you in his heart. Most of your followers are your yes men, foolish, ignorant, liars and dim-witted. Some of them are of foreign origin, deceitful or harshly pious fools. If you do not trust my estimate, find out about them. Judge them fairly.

يا مسلم اقدم حمار شهوتك لمدح نفسك. الى كم تصادقها وتعادي الاخيار؟ الى كم تصادقها وتزدري بالابرار؟ الى كم تعظمها وتصغر العباد؟ الى متى تخاللها وتمقت الزهاد؟ الى متى تمدح كلامات بكيفية لا تمدح بهاـ والله ـ احاديث الصحيحين؟ يا ليت احاديث الصحيحين تسلم منك، بل في كل وقت تغير عليها بالتضعيف والاهدار او التاويل والانكار

O Muslim! Desires seem to have overwhelmed you. How long will you consider yourself to be true and keep belittling the noble souls? How far will you follow this attitude while deprecating pious servants of Allah? How much more will you indulge in self praise? By Allah, you do not praise so much the standard Ahadith in the collections of Bukhari and Muslim. I wish you had not attacked these. All the time you are keen on proving their weakness or lowering their value or misinterpreting or rejecting these.

 اما آن لك ان ترعوي؟ اما حان لك ان تتوب وتنيب؟ اما انت في عشر السبعين وقد قرب الرحيل؟ بلى والله ما اذكر انك تذكر الموت بل تزدري بمن يذكر الموت، فما اظنك تقبل على قولي، ولا تصغي الى وعظي، بل لك همة كبيرة في نقض هذه الورقة بمجلدات، وتقطع لي اذناب الكلام ولا تزال تنتصر حتى اقول: والبتة سكت فاذا كان هذا حالك عندي، وانا الشفوق المحب الواد، فكيف يكون حالك عند اعدائك؟ واعداوك ـ والله ـ فيهم صلحاء واخيار، وعقلاء وفضلاء، كما ان اولياءك فيهم فجرة وكذبة، وجهلة وبطلة وعور وبقر

Is it still not time for you to recant? Is it not time for repentance and turning to Allah? You are in your seventies. It is time for the journey to the next world. By Allah! I believe you never think of death. Rather, you may mock those who remember death. I do not think you will pay heed to my advice because you are a spirited person. You may write volumes, refuting my (this) one page letter to you. You may keep thundering against me until I give in. Since you can treat me thus who is your sincere advisory, you can behave worse towards those whom you take as your enemy. I can say it on oath that among your enemies some are wise, scholars as well. Likewise among your supporters, however, there are wicked, deceitful, lying, ignorant and dim-witted persons.

قد رضيت منك بان تسبني علانية، وتنتفع بمقالتي سراٌ (رحم الله امراٌ اهدى الي عيوبي) فاٍني كثير العيوب، غزير الذنوب، والويل لي ان انا لا اتوب، ووافضيحتي من علام الغيوب، ودوائي عفو الله ومسامحته وتوفيقه وهدايته. والحمد الله رب العالمين وصلى الله  على سيدنا محمد خاتم النبين و على اله وصحبه اجمعين

I am reconciled to your public reviling on the condition you act on my advice. May Allah have mercy on him who brings to my attention my weaknesses! I am a sinner, full of lapses. If I do not repent, I am doomed for destruction. Alas! I shudder at my disgrace before the One Who knows the Unseen. My only hope is His pardon, guidance and strength to me. All praise is for Lord of the worlds. May Allah bestow special blessings upon our leader, the seal of the Messengers, Prophet Muhammad صلى الله عليه وسلم, his household and his Companions رضوان الله اجمعين. 

The original manuscripts of  this risalah are still available in Dar Al Kutub Al Misriyya (no: 18823) and Maktabah Al Zahiriyyah (no: 1347).

A picture of the original manuscipt of the Nasihah
copied by Qadi Shuhbah (d.779H).

original manuscipt edited by Shaykh Zahid Kawthari.

A model from the book of Ibn Al Siraj, Al Tashwiq.

Al Nasihah Al Dhahabiya, Dar Al Mamun.

Al Nasihah Al Dhahabiya, Pg 1.

Al Nasihah Al Dhahabiya, Pg 2.

Al Nasihah Al Dhahabiya, Pg 3.

Al Nasihah Al Dhahabiya, Pg 4.

Al Nasihah Al Dhahabiya, Pg 5.

Al Nasihah Al Dhahabiya, Pg 6.

Among the proofs of its authenticity is that the hadith Master Abu Sa‘id Al-‘Ala'i said he copied it himself from Al-Dhahabi’s autograph manuscript. The Mufassir Qadi Burhan Al-Din Ibn lama‘a, Abt'i Ishaq Ibrahim ibn ‘Abd al-Rahim ibn Muhammad Al-Misri Thumma Al-Maqdisi Al-Dimashqi (725H-790H) then copied it himself from Al-Ala’i’s autograph manuscript, then Taqi Al-Din Abu Bakr Ibn Ahmad Ibn Muhammad Ibn Qadi Shuhba (d. 779H) copied it himself from the autograph manuscript of Ibn Jami‘a. Al Kawthari published its facsimile edition as written by lbn Qadi Shuhba. 

To all the scholars mentioned in this article, May Allah be pleased with them All.

Position of Hands in Salah- The Wahhabi Fallacy.

Tying Hands on chest in Salah- A critical analysis of the Hadith of Wa'il ibn Hujr in Sahih of Ibn Khuzaima.

Wahhabism, the ultra conservative sect which claim to follow "True Islam" of the Salaf have left no part of religion where they have not innovated something new, mainly in order to look different from those whom they consider as deviants. Unfortunately for them, they have turned out to be the biggest innovators in Islam, walking in the footsteps of Khawarij and taking a total different path than that of Salaf As Salih. One of the most absurd innovation of theirs is tying hands on the chest during Namaz. Neither the Prophet صلى الله عليه وسلم, nor any of his pious successors رضوان الله يجمعن have tied their hands towards/on the chest during Namaz.

Note: Many people might question that, "Why women are instructed to tie their hands on chest if it was not done by the Prophet صلى الله عليه وسلم? The answer to that is, The Prophet himself had instructed the women to do so. It is also proven through the amal of many Sahabiya and Umm Al Momineen Bibi Aisha (رضي الله عنه). It will be discussed else where.

In this article, we will discuss the authenticity of this hadith. The seekers of knowledge would understand it and the ego driven dumb heads would try to deceive themselves and others in one way or the other. The hadith is narrated by Ibn Khuzaima in his sahih, Vol 1, Pg 243, Hadith 479 which is as follows

Sahih Ibn Khuzaima, Vol 1, Pg 243, Narration 479.

It is narrated from Abu Tahir who narrated it from Abu Bakr who narrated it from Abu Musi who narrated it from Mu'ammal who narrated it from Sufiyan who narrated it from Asim bin Kulayb and he from his father who narrated it from Wa'il bin Hujr رضي الله عنه who said,

"I offered the Salat with the Prophet 
صلى الله عليه وسلم and he kept his right hand on his left hand, on the chest."

There are many defects in the chain of narration, but first, we will discuss the wordings in other versions of this hadith.

Note that Ibn Khuzaima has also narrated two more hadith's in the same chapter, from Wa'il bin Hujr himself on the issue of placing the right hand over the left in salah without the addition of the words, "On the chest." They are narrated from Ibn Idrees and Ibn Fadl respectively (instead of Muam'mal bin Ismail). Imam Ibn Majah in his Sunan, Vol 2, Pg 21, Hadith 810, English Ed, Darussalam Publications (First Ed), has also mentioned this narration of Wa'il bin Hujr without the addition of the words "On the Chest." Similarly, Imam Abu Dawud in his Sunan, Vol 1, Pg 427, Hadith 723, English Ed, Darussalam Publications and Imam Ahmed bin Hanbal in his Musnad, Hadith 18891, Cairo Ed, Imam Tirmidhi and Ibn Hibban has also narrated the same i.e. without the words, "On the Chest."

Sahih Ibn Khuzaima, Vol 1, Pg 242-43

Pg 243, Narrations without the words "On the chest."

Hence, it is clear from the other versions of this hadith that the words, "On the chest" are added by a Sub narrator (Mua'mmal bin Ismail) and doesn't go back to Wa'il Ibn Hujr.

Now, let us discuss about the chain of the narration containing the words, "On the chest." The chain is as follow,

اخبرنا ابو طاهر، اخبرنا ابو بكر، اخبرنا ابو موسي، اخبرنا مومل، اخبرنا سفيان عن عاصم بن كليب عن ابيه عن وائل بن حجر

The main narrator in dispute here is Mua'mmal Ibn Ismail. Lets discuss about the condition of this narrator.

He was one of the Shuyukh's who narrated from the giants like Hammad bin Zaid, Sufiyan Al Thawri, Sufiyan Ibn Uyayna and Fu'dail bin Iyad. He was graded "Trustworthy" by Imam Yahya Ibn Mae'en (Al Jarah Wa Tadeel, Ibn Abi Hatim, Vol 8, Pg 374, Narrator no 1709/ Tadhib Al Kamal, Al Mizzi, Vol 29, Pg 177). But Ibn Abi Hatim himself, after quoting Yahya Ibn Mae'en, said, He is "Truthful" (Saduq), intense in Sunnah but "MAKES MANY MISTAKES".(Al Jarah Wa Tadeel, Vol 8, Pg 374, Narrator no 1709).

Al Jarah Wa Tadeel, Ibn Abi Hatim, Vol 8, Pg 374.

Ibn Sa'ad in his Tabaqat, Vol 8, Pg 63, Narrator 2482 said, "He is TRUSTWORTHY but makes MANY MISTAKES." Al Bukhari said, He is "MUNKAR AL HADITH."(Tarikh Al Sagheer, Vol 2, Pg 279/ Tadhib Al Kamal, Vol 29, Pg 177). Ibn Hibban has mentioned him in his Thiqat, Vol 9, Pg 187 where he also mentioned that He (Mua'mmal) MAKES MISTAKES." Al Dhahabi in his Al Kashf, Vol 2, pg 309, Narrator no: 5747 said, "His narrations, (some are) sound and (some are) erroneous."

Ibn Sa'ad, Tabaqat, Vol 8, Pg 63.

Al Dhahabi again in his Tadhib Al Tadhib, Vol 9, g 164, Narrator no 7070 said, "He was a Shaykh of Hadith but made MANY MISTAKES." Al Dhahabi further says in his Mizan Al Itidal, Vol 4, Pg 228, Narrator no: 8949, that Abu Zuhrah Al Razi said, "He (Mua'mmal) makes MANY MISTAKES." He said, "He is MUNKAR AL HADITH." Ibn Hajr in his Tadhib Al Tadhib, Vol 10, Pg 381 said, "He is TRUSTWORTHY but made MANY MISTAKES."

Al Dhahabi, Mizan, Vol 4, Pg 228.

Many said, "He was a huffaz until his books were buried. Then, he started making mistakes."[Because he was forced to narrate from his memory] (Tadhib Al Kamal, Vol 29, Pg 178).

Al Mizzi, Tadhib Al kamal. Vol 29, Pg 178.

After reading the above Jarah of the scholars, we can understand that the addition of the words "On the chest." in the hadith was a MISTAKE. It is also understood from other shawahid narrations from Wa'il Ibn Hujr. This should be enough for a sane Muslim to accept the truth and, not act upon the added words, but Wahhabi's are known for their ego driven madness. So, we will further discuss the problems in this narration.

The second problem with the chain of narration is Mua'mmal bin Ismail has narrated this from Sufiyan al Thawri. Ibn Hajr writes in his Fath Al Bari, Vol 13, Kitab Al Adab, chapter 15, Pg 529 that, "The narrations of Mua'mmal bin Ismail from Al Thawri are MAUQUF (Stopped/doesn't go back). This further weakens the narration.

Ibn Hajr, Fath Al Bari, Vol 13, Pg 529

The third problem with the chain is that, this narration is reportedly narrated from Imam Sufyan Al Thawri رضي الله عنه but it is well known that his stance on the issue of placing hands in salat was in accordance with Imam Abu Hanifa رضي الله عنه. Like Imam al Adham, He didn't practise Rafa'yadein and tied his hands below the navel. It is seen in Sharah Muslim by Imam Nawawi, Vol 4, Kitab Al Salat, Chapter of tying hands below the navel in Salat, Pg 114,

Abu Hanifa, Sufiyan Al Thawri, Ishaq bin Ruwayah, Ishaq bin Marwazi (رضي الله عنه) were of this position because they had a narration of Imam Ali عليه سلام who said, "Verily, it is from the sunna to place the right hand over the left under the navel".

Al Nawawi, Sharah Sahih Muslim, Vol 4, Pg 114.

Note: This narration from Hazrat Ali عليه سلام contains a weak narrator but the matn is supported by many Shawahids. That's why it is acted upon. This will be discussed in an another article if Allah permits.

How can a person like Imam Sufiyan (with such great status and caliber), teach one thing and follow the other. This clearly proves that the words "on the chest", is an error.

If we observe the text of Sahih Ibn Khuzaima, one would find Imam Ibn Khuzaima commenting on the authenticity of the narrations soon after narrating them. But in this case, we don't find him commenting anything below the narration. Hence it would be stupidity to believe that every narration in it is sound because it came in a book with the initial "Sahih".

Important of all, this narration neither has any Shawahids nor is it narrated from any other companion or from another chain of transmission.

☆CONCLUSION: 

1) This narration of Ibn Khuzaima, narrated from Wa'il Ibn Hujr comes with many other chains without the words, "On the Chest." This is a single narration with these words and hence will be considered as an error based on Usul Al Hadith. Those words are to be considered as Fabrication.

2) Mu'ammal Bin Ismail was a trustworthy Hafiz but he made many mistakes in narrating the hadith, because his books were buried and he was forced to narrate from his memory. This narration seems like one of his mistake.

3) The connection between Mu'ammal Bin Ismail and Imam Sufiyan Al Thawri is Mauquf (broken). Mauquf narrations are weak even near Wahhabi scholars.

4) Imam Al Thawri himself believed in placing the hands below the navel in Salah. How could he narrate something which he doesn't believe? If this narration is supposed to be sound, then why didn't he change his stance?

5) Imam Ibn Khuzaima himself remained silent on the soundness of this narration. Hence it cannot be said that Ibn Khuzaima deemed this narration to be sound.

For all the scholars mentioned in this article, "May Allah be pleased with them All."

→Fiqh Al Imam by Abdur Rahman bin Yusuf was referred to improve this article.