placing hands on chest in salah hadithplacing hands on chest in salah hadith

Muaddaleen (Admirers) and their Tadeel (Praise): 1. According to Imam Tirmidhi and the Jumhoor of Muhadditheen, if Muammal narrates from Sufyaan then he is Siqah and Saheeh ul-Hadeeth. Imam Ibn al-Jawzee has also narrated the same narration with the same words with his chain from Imam Ahmed. For that reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic Ahadeeth. Certainly, there are narrations present which strengthen this narration. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. Hanafis claim that Imam Nasaaee and Imam Ali ibn al-Madeeni have declared Qabeesah to be Majhool. The condition of Muhammad bin Khalf mentioned in its chain is not known, therefore this saying is not proven. Imam Ibn Hibbaan has brought the narrations of Muammal in his Saheeh. How does a fan in a turbofan engine suck air in? This website DOES NOT belong to any political or any particular sect or denomination. Salmah ibn Deenaar mentioned that I understood this narration to be marfoo in reaching the Prophet. Before him, many Hanafi scholars (Ibn Hummam Hanafi, Aynee Hanafi, Ibn Ameer al-Haaj Hanafi, Ibraheem Halbi Hanafi, and Saahib ul-Baher Hanafi) had presented several Daeef ahadeeth and athaar to stregnthen their Madhab on this issue, but none of them presented this hadeeth as their evidence, even though they had a deep eye on Musannaf Ibn Abi Shaybah. Where should we place the hands in salah? One may refer to classical Hanafi texts such as Nasbur-Rayah of Zailee (1/314), Al-Banaaya Fee Sharh Hidaayah (2/208) and others. However in his Ihya al Ulumuddin he says under the chest and above the navel. The chain of Muammal AN Sufyaan is authentic according to Imam Ibn Khuzaymah. He has errors that would take too long to be mentioned. [Tahdheeb at-Tahdheeb: 10/381]. 58648. Has 90% of ice around Antarctica disappeared in less than a decade? [Tahdheeb al-Kamaal: 18/527]. [Al-Jarah wal Tadeel: Vol 4 Pg 225], Imam Dhahabi said: The Experts of the Field are agreed upon Sufyaan being Siqah and Hujjat, even though he used to do tadlees from Duafa. The Ahlu-Sunnah Wal Jamaah are agreed upon that all the Companions are incomparable in Adal and Thaqahat. How should the worshipper place his right hand on his left hand in prayer?. Is the hadith of placing the hand on the chest in prayer correct? Tirmidhi: Declared his narration, Saheeh [415, 672, 1948], Declared his narration, Hasan [6146, (3266)]. The scholars 19. put the right hand over the left forearm when praying. 33. mu'ammal ibn isma'il weakened by some salafis: 41 [Al-Jarah wal Tadeel: Vol 4 Pg 222], Imam Sufyaan ibn Uyainah said: I did not see a person more well verse with Halal and Haraam than Sufyaan ath-Thawree. Since there is a doubt of Inqita in the Muaan narration of a Mudallis, thats why the narration of that narrator is not accepted until the affirmation of having that hadeeth heard directly is done from that narrator. In this saying, the subject of They said is unknown. He would reject a hadeeth as being unauthentic on a mere minute criticizm and says that If this narration is authentic or if it is proven etc.. I would strongly recommend you check out the advice in our help centre on ". Haazim from Sahl ibn Sad al-Saaidi: The people were commanded to place the (like hadith number and book name?) The Malikiyyah were of the opinion that one leaves his hands free [by his sides] in prayer (irsl). He is the The Imam of Jarah wal Tadeel, A Giant in Knowledge, Fiqh, Hadeeth etc.. People of knowledge depend upon him. Dhahabi = He is among the Siqaat [Al-Abar fi Khabar min Ghabar: 1/274]. Ibn Shaaheen = He mentioned him in Kitaab ath-Thiqaat (1549), 6. Now, does this also means some part of zara (arm) here? 3. 21. There are three reports from Imam Shafi'i: The different opinions are because it is reported by different sources from Imam Shafi'i. [The sayings of Tadeel: 27]. narrated by Ahmad and Muslim from Waail ibn Hajar (may Allaah be pleased Abdul Baaqi bin Qaani himself is criticized of being Mukhtalat. 4. Prophet Informing Muadh that He would See the Valley of Tabuk Turning Green, Meaning of Hadeeth: Whoever Cheats Us Is Not One of Us, Clothing of the People of Paradise Do Not Wear Out, This Hadeeth Is of the Highest Degree of Authenticity, Whoever Says the Words in the Hadeeth in His Illness and Then Dies, Hellfire Shall Not Consume Him, The Classification of the Narration about Defending Your Wealth. The narration of Waail which contains the wording of Ala Sadrih, Haafidh Ibn Hajr said about this narration in Fath ul-Baari that the narration of Waail ibn Hujr is also narrated by Imam Ibn Khuzaymah that the Prophet [peace be upon him] placed his hands on the chest, and in Musnad Bazzar it says, close to the chest, he did not narrate the tasheeh (authentication) of Imam Ibn Khuzaymah about this additional wording neither in Fath ul-Baari nor in Talkhees ul-Habeer and nor in Al-Dirayah [Haashiah Nasb ur-Rayaa: Vol 1 Pg 316], And Molvi Muhammad Haneef Gangohi has also raised the same arguement in Ghayat us-Saayah Vo 3 Pg 42. The teacher of Khateeb Baghdaadi, Qaadhi Abul Alaa al-Waasiti is included among the students of Abu Muslim Abdur Rehmaan bin Muhammad bin Abdullah bin Mihraan bin Salamah Al-Thiqah Al-Saalih [Taareekh Baghdaad: 10/299]. of Allaah be upon him) and he placed his right hand over his left hand on According to a report narrated by Abu [Al-Kifayah Pg 425], It is narrated that Sufyaan ath-Thawree once narrated a hadeeth in which he opposed Abul Ahwas, Zaaidah, Israeel, and Shareek, so Imam Yahya ibn Saeed al-Qattaan said: Even if there were four thousand like them, still Sufyaan is more Siqah than them. [Al-Nakat Ala Ibn as-Salaah: 2/779, 280]. Simaak bin Harb narrated from him. 2834748. classed as daeef (weak) by al-Nawawi, Ibn Hajar and others. After the study of this book, it has become very clear that the way of Imam Ibn Khuzaymah is totally different than Imam Tirmidhi. (Musnad Ahmad (5/226) with this wording also At-Tahqeeq of Ibn Hibbaan al-Jawzee (1/283) and( 1/338) in manuscript form). All its narators, Allah willing, are free from the defect of Jarah. [Saheeh Ibn Khuzaymah: Vol 1 Pg 3]. AN-Nasaaee = He is not Strong [Al-Sunan al-Mujtabah with the Tahqeeq of Shaikh Zubayr: 8/319 H. 5680], The saying of Imam Nasaaee in Tahdheeb at-Tahdheeb: He is not Hujja when he narrates alone [Tuhfat ul-Ashraaf by Al-Mizzi: 5/137, 138 H. 6104], 11. It should be noted that Qaadhi Shawkaani is not the only one who said that Ibn Khuzaymah has authenticated it, rather Muhaddith Ibn Sayyid an-Naas has also said that Ibn Khuzaymah has authenticated it. Abu Ishaaq has narrated this narration with AN thats why there is some problem in this narration, because I do not know about his Samaa in this narration. [Saheeh Ibn Khuzaymah: Vol 1 Pg 212] Muhammad bin Abdullah bin Ammaar Al-Mosali = They said that he make Mistakes and they differed in his narration. [Taareekh Baghdaad: 9/216]. A strong Shahid of the above narration is present in Musnad Ahmed (5/226 H. 22313), Al-Tahqeeq fi Ikhtilaaf ul-Hadeeth by Ibn al-Jawzi (1/28 H. 477), so the tadlees in this narration is no longer harmful. he wrapped his cloak around himself, then he placed his right hand on his is Sunnah to clasp the hands and not let them hang by ones sides, it is Placing the Hands on chest in Salah is the Sunnah Abdul Basser July 29, 2012 Salah or Prayer Bismillah Alhamdulillah, This article contains 4 authentic proofs of placing the hands on chest in Salaah. It should be kept in mind that Imam Ibn Khuzaymah has completely followed his conditions, therefore Allamah Jalal ud-Deen Suyuti writes; The status of Saheeh Ibn Khuzaymah is high in authenticity than Saheeh Ibn Hibbaan, because Imam Ibn Khuzaymah is very cautious about this matter. Grade: Sahih (authentic) according to Muslim, Al-Nawawi said, It is recommended to place the right hand over the left hand after the opening exaltation, and to place them under the chest and above the navel. Al-Hfidh ibn al-Qayyim said in Ilm after mentioning the ahdth concerning placing the hands in prayer, these narrations are contradicted by the narration of al-Qsim from * This saying is also chain-less, and is rejected due to going against the Jumhoor. Muammal is not mentioned in the book of Imam Daraqutni Kitaab ad-Duafa wal Matrokeen. As the great Prophet ( sallelaho alaihi wa alaihi wasalam ) said, There is a piece of flesh in the body, if it sound and upright the whole body remains upright. [See: 541/2], 2. There are two ways of placing the right hand on the left hand when praying: 1 The right hand is placed on the left hand, wrist and forearm. Ali, Abu Hurayrah, al-Nakhai, Abu Majlaz, Saeed ibn Jubayr, al-Thawri, [Al-Jarah wal Tadeel: Vol 8 Pg 95], Khateeb Baghdaadi said: He is Thiqah Thabat, the Ummah has relied upon his narrations. [Mizaan ul-Itidaal: Vol 6 Pg 318]. The saying of Ibn al-Mubaark was not found with the chain, and the remaining everthing is Tawtheeq, as is coming ahead. Some people object by saying that placing the hands over the zara doesnt necessarily means to place them over the full Zaraa. His chain is as follows: Ibn al-Hussain informed us, he said Ibn al-Mudhhib informed us, he said Ahmed bin Jafar informed us, he said Abdullah bin Ahmed narrated to us, He said my father (Ahmed bin Hanbal) narrated to me, he said Yahya bin Saeed al-Qattaan narrated to us, From Sufyaan ath-Thawree, he said Simaak bin Harb narrated to me, From Qabeesah bin Hulb, From his Father (Hulb at-Taaee) [radiallah anhu], From the Prophet [peace be upon him]The same hadeeth.. [Al-Tahqeeq by Ibn al-Jawzi: Vol 1 Pg 338]. Jariheen (Criticizers) and their Jarah (Criticizm), 1. Wail ibn Hujr reported: He saw the Prophet, peace and blessings be upon him, raise his hands upon entering into prayer, exalting Allah, and Hammam described his hands as parallel to his ears. By clicking Accept all cookies, you agree Stack Exchange can store cookies on your device and disclose information in accordance with our Cookie Policy. Abu Haazim Sahl ibn Sad Saadee narrates that: All those people praying (Companions) were ordered to place their right hand upon the left Zara (all part from elbow to middle finger). And in other than the condition of Clear opposition, the ziyadat (addition) of a Siqah narrator is always acceptable, unless the Muhaddtheen prove it to be a Mistake of narrator in that specific narration. saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah. 10. You can search for fatwa through many choices. Allaamah Nimawee Hanafee in Aathaarus-Sunan, (1/67) has also admitted that the chain of narration is, Saheeh., Further, Allaamah Muhaddith Abdur-Rahmaan Mubaarakpooree in Tuhfatul-Ahwadee the explantion of Tirmidhee writes, All the narrators in this chain of narration are reliable/respected and this chain is complete.. This proves that according to Thanvi, Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Haafidh Ibn Hajar. upon him) let his arms hang by his sides when standing during prayer. I am going to quote one hadeeth for each opinion. Allamah Abdul Hay Lakhnawi Hanafi writes: Suyuti said in Tadreeb ar-Raawi that One group of Huffaadh have declared those narrators to be Mahool, about whose conditions they were not aware of. Views : Whereas, Imam Ibn Al-Jawzi has also narrated the words of yadau hazihi ala hazihi sadrihi of Musnad Ahmed with his chain. I have even read Shia hadeeth which says that Ali prayed with his hands on the sides but when he was standing in the prayer for long he used to put them below the navel. when praying, the scholars are agreed that it is daeef (weak). Placing the Hands He (PBUH) then holds his left hand with his right hand, putting it on his chest or he (PBUH) holds his left forearm with his right hand, putting it on his chest. Ad-Daraqutni = He is from the Thiqaat Huffaadh [Kitaab al-Illal: Vol 5 Pg 110, Mosooah Aqwaal ad-Daraqutni: 1/303], 6. [Taqreeb at-Tahdheeb: 7362]. Al-Haakim = He authenticated him [Al-Mustadrak: 2/168 H. 2706], 1. On the contrary to these praises, only the saying of Abu Mashar is narrated, who said: He is Daeed and Qadari. And the Mursal hadeeth is considered a proof with Abu Haneefah, Maalik, and Ahmed in general. 11. [The Prophet] (peace and blessings of Allaah be upon him) used to [See: Johar al-Naqi 2/30]. 148 pg. Abu Haazim said: All I know is Hafidh Ibn Hajar al-Asqalaani: He is truthful, weak in memory. [Taqreeb at-Tahdheeb], 10. 2. [See Qawaaid fi Uloom ul-Hadeeth Pg 89], 24. Please do not hesitate to explore our website. Ibn Abdul Barr = He authenticated him in Al-Istyaab (3/615). Abu Nuaym al-Asbahani = He took evidence from him in his Saheeh Al-Mustakhraj Ala Saheeh Muslim [1/289, 290 H. 535]. al-Bukhaari supports the idea that the hands should be placed on the chest. I just want answer to this for knowledge I know this matter is broad in scope. They said that during ruku', the hands should be on the knees, in sujood they should be on the ground, in juloos (sitting) they should be on the thighs, and in qiyaam (standing) they should be on the chest. Yes that's what I mean. Moreover see: Qawaid fi Uloom ul-Hadeeth: Pg 275 and others. Haafidh Al-Mizzi has narrated without any chain from Imam Nasaaee and Imam Ali ibn al-Madeeni that they said: He is Majhool. [Tahdheeb al-Kamaal: 15/221]. Could very old employee stock options still be accessible and viable? Here is one example to prove this point: Women and the homosexual should place their palm over the palm under their breasts, and in some Nuskhas of Munyah, it says to place them over the breast, in Hilyah it says that it is better to say that they should place them on chest as said by Jam al-Ghafeer, because when the hands are on chest then some part of the wrist must also be on the breast. [Radd al-Mukhtaar Ala ad-Durrul Mukhtar: Vol 2 Pg 188]. So I watched him, and he stood and said takbeer, raising his hands until they were level with his ears. Is Musnad Ahmed a book of Sahih Ahaadith? Rather a person should place his hands upon his chest with all humilty offering his heart to his Lord. justify tying hands on chest in prayer. left beneath the navel when praying. It was narrated by Abu Dawood and Islam Q&A, You can ask your question on the website via this link: https://islamqa.info/en/ask, Password should contain small, capital letter and at least 8 characters long, Log in The material included in this article are taken From The Works of-: Shaikh ul Allaamah Al-Haafidh Abu Taahir Zubayr Alee Zaee (May Allah Preserve him) Further Muhammad Hashim Tahtawee Hanafee in his treatise, Kashfud-Deen p. 17, states that, The mursal narration is acceptable to us Ahnaaf as a proof. Allaamah ibn Humaam Hanafee in Fathul-Qadeer, the explantion of Hidaayah (1/239) states the same. his right hand. Yahya ibn Maeen = Siqah (Reliable) [Al-Jarah wal Tadeel: 4/279, and Taareekh Baghdaad: 9/215, Chain Saheeh], 6. How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? According to At-Tirmidhi Muammal is Saheeh ul-Hadeeth and Hasan ul-Hadeeth. Assalaamu alaykum. 2. Al-Ukaylee = He mentioned in Kitaab ad-Duafaa al-Kabeer [2/178, 179], 9. Likewise, Mulla Qaaim Sindhee in his Risaalah Fauz al-Kiraam and Muhammad Hashim Sindhee in Dirham us-Surrah have stated this hadeeth to be authentic (saheeh). upon him) (p. 69): Placing them There is a difference of opinion (Ikhtilaf) in this issue. scholars are of the view that they should be placed on the chest, and this For example see: Al-Ihsaan bi Tarteeb Saheeh Ibn Hibbaan [1/143 H. 66, Pg 144 H. 68, 69 etc], and Athaaf al-Maharah [3/63, 64, 65 etc]. Placing the hands on the chest in salah - YouTube 0:00 / 29:59 9. Therefore, no eye has seen this book and neither is there is any remnants left of it. 5. | Abdul Ghafoor Kulachi Official#MolanaAbdulGhafoorFacebook https://www.facebook.com/113. This is a short treatise which is written for the general people so that they may attain guidance. Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. See Al-Jarah wal Tadeel (8/374), * It is narrated from Abu al-Arab al-Qairawaani that: Certainly Ahmed and Ali ibn al-Madeeni (usually) only narrate from Siqah narrators [Tahdheeb at-Tahdheeb: 9/114 T. 155], 13. 11. [Sawalat : 356], Imam Abu Bakr al-Athram narrates, he said: I heard from Imam Ahmed saying that: There is nothing wrong in the hadeeth of Aasim bin Kulayb. [Al-Jarah wal Tadeel: Vol 6 Pg 350], Imam Abu Haatim said that: Aasim bin Kulayb is Saalih al-Hadeeth. Learn more about Stack Overflow the company, and our products. upon him) raising his hands and saying takbeer when he started to pray, then The hadeeth in whose chain of narration one or more reporter is missing after the Taabii is known as Mursal. There is a principle regarding Shubah that he only takes the narrations of those who are Siqah according to him. [Mizaan al-Itidaal Vol 4 Pg 12], Maymooni narrates that Imam Ahmed declared him Siqah. Al-Albaani This narration includes Abdur-Rahmaan ibn Ishaaq al-Koofee, who is unanimously known amongst the scholars to be weak. Note also that we are a focussed Q&A site, and not an Islamic forum; answers are expected to be fully self-contained, while greetings and such are discouraged here. In Saheeh Muslim, the following are the students of Simaak bin Harb: 5. Imam Ibn Sad said: Kulayb is Siqah and is the narrator of many narrations. Then he shifted from that place and washed his feet. And according to Shaafiee it is a proof when supported by something that occurs via another route that builds upon the first route be it Musnad or Mursal. 26. Duhaym = The reliable companion of Makhool [Al-Jarah wal Tadeel: 4/41, Chain Saheeh], 3. The wrist is the joint between the hand and forearm. Shubah = Imam Yahya ibn Maeen said: Simaak bin Harb is Siqah and Shubah has weakened him [Taareekh Baghdaad: 9/215 T. 4792]. Imam Tirmidhi has also narrated this narration with the same chain, and in ateast one Nuskha, the same text is mentioned which Imam Ahmed has narrated in his Musnad, as Muhaddith Abdul Haqq says that: Imam Tirmidhi narrated through the chain of Qabeesah bin Hulb From Hulb At-Taaee that he saw the Messenger of Allah [peace be upon him] that he was placing his hands on the chest. [Sharh Safar as-Saadat: Pg 44], Inrotudction to the Narrators of this Hadeeth, Qabeesah bin Hulb is the son of Hulb Taee [radiallah anhu] and the resident of Koofah. Meaning he is Saheeh ul-Hadeeth according to him from Sufyaan. Adh-Dhahabi = He authenticated him in Talkhees ul-Mustadrak. [1/297]. 41675 . the left. Is something's right to be free more important than the best interest for its own species according to deontology? Since Imam Bukhaari, Imam Muslim, Imam Ibn Khuzaymah, and Imam Ibn Hibban etc have affirmed that they will not take evidence from the Munqati narrations in thier books, thats why the muanan narrations of these books will be considered affirmed of having heard. The first narrator of its chain is the Companion of the Mesenger of Allah [peace be upon him], Waail bin Hujr [radiallah anhu]. So placing them on the chest or stomach isent something for us to argue over, place them either on the chest or on the stomach, it doesnt matter as long as your right hand is above the left. Whatever ahadeeth we will mention under this chapter, their narrators, from beggining till the end, will be fulfilling the condition of Adal, and their chain will reach up to the prophet without any inqita. All rights reserved. [H. 252], Baghwi graded one of his hadeeth to be Hasan. To proceed: Sahl ibn Sad, may Allaah be pleased with him, reported, The people were ordered to place their right hand upon their left forearm. (Saheeh al-Bukhaaree, 1/102). In your first sentence you mean to say that Hanabali and Hanafi schools are in accordance with each other in this respect? He narrates from his Father, and his Father is one of the Companions (Sahabah). with him), that he saw the Prophet (peace and blessings of Allaah be This hadeeth is marfoo as is stated by the narrator Abu Haazim and who other than the Prophet could have given such an order? rev2023.3.1.43269. It is an established saying that, even the Siqah narrators get mistaken (sometimes), therefore if such a narrator is Siqah according to the Jumhoor, then his proven Mistakes are to be left, and in his remaining narrations, he will be Hasan ul-Hadeeth. I have two translation of his Kimya as Saadat and in one it says "on the chest" and in the other "below the chest" Therefore, the declaration of Imam Ijlee, Imam Ibn Hibbaan and others of him being siqah, is a testimony that they were aware of his conditions. Imam Abu Dawood has kept silent on this hadeeth, therefore according to the principle of Thanvi Deobandi, this hadeeth is Authentic. All rights reserved. The chapter under which Imam Ibn Khuzaymah has narrated those two narrations which are mentioned by Molvi Abdul Azeez Deobandi Punjabi in the Haashiah of Nasb ur-Rayaa, Imam Ibn Khuzaymah has started that chapter with the following words: This is the most abridged Musnad as-Saheeh based on the sayings of the Prophet, according to the conditions that we have mentioned in the beginning of Kitaab at-Tahaarah [Saheeh Ibn Khuzaymah: Vol 1 Pg 153]. * Muammal is Saheeh ul-Hadeeth according to Haafidh Zaya. when standing after rising from bowing. The people of knowledge among the companions of the prophet (Salallahu Alayhi Wassalam) acted upon this hadith and there was a flexibility in this according to them. That was narrated from Criticizm is not proven from some of them such as Bukhaari etc. In actual fact, it is mentioned in the notes to the book Hidaayah al-Awlayn, (no. We will ensure that you will get our conclusions based on authentic resources of Islam. This proves that Muammal is Siqah according to Imam Bukhari, not Munkir ul-Hadeeth. How to increase the number of CPUs in my computer? To stregnthen his congectural and ideological position, he writes, while trying to educt from the writing style of Haafidh Ibn Hajar that: The narration narrated by Waail bin Hujr is narrated with different wordings. As far as the difference of Ala Sadrih and Inda Sadrih in Saheeh Ibn Khuzaymah and Musand al-Bazzar is concerned, then this is not a kind of difference due to which we can reject the hadeeth, under discussion, by declaring it to be Mudtarib; because such a semantic difference is also found in the books of ahnaaf. Rather, the weakness of the Mursal hadeeth is related to the fact that it is possible that the missing reporter is one or more Taabii (one of the generation following that of the Companions) along with the missing Companion, and it is also possible that this Taabii is weak. Meaning a narrator sometimes narrate different words and in other times he narrates different words than before; or several students of one Shaikh narrate contradictory words, then such a narration will be declared Mudtarib on the condition when none of them can be preferred over the others. [Al-Istiyaab fi Marifatil Ashaab]. is the most correct view. Therefore the Jarah of a few Muhadditheen upon him is rejected. My opinion is that to putting them below the navel wouldn't be wrong, but one can choose to put them above the navel or on the chest. Further it is mentioned by Imaam Nawawee in his explanation of Saheeh Muslim, (4/115, Egyptian print), in Sharhul-Muhazzab (3/315), Haafidh ibn Sayyid in An-Naas in An-Nafkhush Shuzaa (2/211), Haafidh Shamsud-Deen ibn Abdul Haadee al-Maqdisee in Al-Muharar fil-Hadeeth, (p. 44), Haafidh Zailee in Nasbur-Raayah (1/314), Ibn Hajr in Fathul-Baari (2/224), Talkhees al-Habeer (1/224, Egyptian), Ad-Darayah Fee Takhreej Ahadeeth al-Hidaayah (1/128, Egyptian), and in Buloogh al-Maraam (p. 55), Aliaamah Ainee Hanafee in Umdatal-Qaaree (5/379, Al-Muneeriyyah Print), Imaam Shawkaanee in Naylal-Awtaar(Zn 15), Aliaamah Mujadiddud-Deen Fairozabaadee in Safaras-Sadah, Aliaamah al-Murtada az-Zubaidee Hanafee in Aqoodul-Jawaahir al-Muneefah (1/59) (these) and others have all reported this hadeeth.

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