No document of tying hands on the chest in Bukhari 5924471488

No one can say this hadith except the insanity of tying hands on the chest. Imam Bukhari (may Allah be pleased with him) said: The title of the hadith is as follows: باب وضع اليمنى على اليسرى ie the paragraph of the right hand on the left hand. Then he narrated a hadith on the authority of Sahl ibn Sa'd: The people used to say that a man should raise his hand on the right side of his hand in prayer. Abu Hazem said, "I do not know except for the Prophet (peace and blessings of Allaah be upon him)." It was narrated on the authority of Sahal bin Saad that Ismail said: He said people were instructed to place every right hand on the wrist of the left hand in prayer. Abu Hazim said, "I know that Sahl used to narrate the hadith from the Prophet (peace and blessings of Allaah be upon him)." Ismail (may Allah be pleased with him) said: This hadith was narrated from the Prophet (peace and blessings of Allah be upon him). However, he did not say that Sahal used to narrate from the Prophet (peace and blessings of Allaah be upon him). (Sahih Bukhari, Hadith No. 606) Tell me now! Where is the hadith to tie the hand on the chest? There is no remote or vague indication here. So what is the document to tie the hand on the chest? Imam Bukhari (may Allah be pleased with him) has clearly presented it as a document of keeping the right hand on the left hand. For clarity you can see the translation of Bukhari Sharif published by the Islamic Foundation. (Bukhari Sharif-2/102, Islamic Foundation, Hadith No. 604) In fact, the so-called Ahl al-Hadith do not find any saheeh hadeeth in proportion to the demands of the brothers. That is why Abol Tabol is using his ignorance and instinct to cover the clear picture of Manpuja without following the Hadith. What is the cause of ignorance? The reason for giving wrong document with that hadith is basically the creation of smoke with the word dharaa (zira). Due to ignorance about Islamic fiqh and Arabic vocabulary with the word dharaa (zira) or with the help of intentional deception, unsuccessful attempts have been made to prove that the word was tied to the chest. It is said that the word zira means elbow. When the right hand is placed on the elbow of the left hand, the hand moves to the chest. And since the word zira has come in the hadith. And those mean elbows. So it is important to tie your hands on your chest. ” Ridiculous document. Anyone can test it for themselves. Even if they agree that the word "zira" means elbow. Then place the right hand on the elbow of the left hand and leave the hand to see where the hand goes? Surely the hand will go over the navel. There is no question of being on the chest. Yes, go over the chest, if the right hand is held close to the left hand shoulder without keeping the elbow. Then they are mistranslating the word "Zira". Again, in spite of not mentioning the words on the chest, he puts his hand on the chest by placing it on the navel, extending it between the words of the hadith. So they are obeying the hadith? Or worshiping the desires of your own mind? What is the meaning of the word "Zira"?

1. The famous Arabic word "Lisanul Arab" is written in the book: ذرع: الذِّراعُ: مَا بَيْنَ طَرَف المِرْفق إِلى طَرَفِ الإِصْبَع الوُسْطى, that is, the part from the elbow to the middle finger. (Lisanul Arab-Jal Chapter)
2. The same statement is quoted in the false chapter of the book Al-Qamusul Muhit - Al-Dhira'u, in short: from the side of the side to the side of the middle of the middle, the same statement is quoted in the false chapter of the book Al-Qamusul Fiqh. Source: It is from every animal, but from the side of man to the side of the middle.
3. The same meaning has been written in Lugat called Almuhkam Walmuhitul Azam. All dictionaries have the same meaning.Let me now examine the meaning of the word "Zira" in Fukbahaye Keram and wise people. What have the jurists and muhaddithin explained? This text of Zaida Ibn Qudama has been quoted in the ancient books of Hadith and Fiqh. Famous jurists and muhaddiths have interpreted it to mean placing the palm of the right hand on the back, wrist and some part of the arm of the left hand. Imam Muhammad bin Ishaq bin Khuzaymah rah. (311 AH) Sahih Ibn Khuzaymah has narrated this text of Hadith. But did not take the meaning of ‘Zira on Zira’. He gave the title to this hadith: باب وضع بطن الكف اليمنى على كف اليسرى والرسغ والساعد جميعا রাখা The palm of the right hand is placed on the back, wrist and arm of the palm of the left hand. (Sahih Ibn Khuzaymah 1/272)The famous jurists and muhaddiths have said that the hand should be placed in prayer in such a way that the palm of the right hand rests on some part of the palm of the left hand, and some part of the wrist and arm. They have cited this text of the hadith of Wail Ibn Hujr and the hadith of Hadrat Sahl Ibn Saad as evidence. Ibn Kudama Hanbali rah. (620 AH) said, (in prayer) it is mustahab to place the right hand on the wrist of the left hand and the adjacent part. Because Hazrat Wail Ibn Hujar. It is narrated that he narrated the prayer of the Messenger of Allah, may Allah bless him and grant him peace, and he said in the narration, "Then he placed his right hand on the back of his left hand, wrist and arm." (Al-Mughni 2/141)Allama Ibn Kudama Makdesi rah said the same thing. (72 AH). The Arabic text of his speech is as follows: He was lying on his back or close to him on the way to Wa'il ibn Hajar, which was described as the prayer of the Prophet (peace and blessings of Allaah be upon him) and he said in his description: -Asharhul Kabir (printed with Almugani) 1/549 Imam Nawabi Rah. (6 AH) In Sharhul Muhajjab (4/326) he mentions the decision of the scholars of Shafi'i school that, "It is Sunnah that after takbeer (tahrimar) one should lower both hands and place the right hand on the left hand and the left hand by the right hand leaf." The base of the leaf and some part of the wrist and arm will hold. Kaffal said both fingers of the right hand are placed horizontally on the wrist or spread on the arm. Then he said, (p. 329) Our scholars have proved this rule by the hadith of Sahl Ibn Saad. Similarly, Wail Ibn Hujar. It is also narrated that, "Then (Allah's Messenger (صلى الله عليه وسلم)) placed his right hand on the back, wrist and arm of his left hand."Imam Abul Walid Albaji rah. (494 AH) Hadrat Sahl Ibn Saad has said in his interpretation of the hadith, this hadith means to put the right hand on the wrist. Because the right hand cannot be placed on the leaf of the left hand. It should be placed on the ankle and wrist of the left hand. And it cannot be relied upon. The Arabic text is this: The man who lays his hands on the right hand of Al-Yasri, wants to lay his hands on his head, because the right hand of Yemen does not lay his hands on the right hand of Al-Yassari, and the only thing that falls on him is the hand of Al-Masri. (Almuntaka Sharhul Muwatta 2/174)Imam Abul Abbas Ahmad Ibn Umar Al-Qurtubi rah. In the discussion of the hadith of Wail Ibn Hujr narrated in Sahih Muslim, he said, Ibn Majishun Imam Malik Rah. From the narration that (the worshiper) will twist the ankle and wrist of his left hand with his right hand. The above hadith is his document. পাঠ Arabic text - Quote: Then the position of the right hand of the right hand differs from the right hand of the right hand and the left hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the right hand of the left hand. What precedes, and from whom I have confidence in the day of prayer in the forbidden book is in the book of Abi Dawood, and on whom is the desire for refinement in them and in it. (Almufahim Lima Ashkala Min Talkhisi Kitabi Muslim 2/21)Ibn Taymiyyah rah. And Ibn Hazm rah. Allama Ibn Taymiyyah rah. Regarding the rule of tying the hands in prayer, he said, "After the takbeer is over, let go of both hands and place the right hand on the wrist of the left hand in such a way that the right hand wraps around the base of the wrist or the right hand spreads over the wrist in such a way that the fingers of the hand are towards the zira." Spread). It is also permissible to place the right hand on the top of the wrist (above the wrist) or on the left leaf below the wrist. 'Then he said: Cited the hadith of. As a document. The Arabic text of the discussion is: If the arrogance is passed, then the right hand is placed on the forearm, the forearm is held by the forearm, or the forearm is extended to the forearm, and the forearm is extended to the forearm. On the authority of Wa'il ibn Hajar, he saw the Prophet (peace and blessings of Allaah be upon him) entering the prayer, then the gift was established, then the hand was placed on the right hand of Al-Yassiri, narrated by Muslim, and narrated by Ahmad and Abi Dawood: The right hand is placed at noon on the right hand of Al-Yassri, Al-Rassagh and Sa'id Ibn Sa'd said: The people used to say that a man should raise his hand to the right hand in prayer. Abu Hazem said: I do not know except for the one who came to the Messenger of God, may God bless him and grant him peace. Narrated by Ahmad and Bukhari. On the authority of Qabisah ibn Halb on the authority of Abiha, he said: The Messenger of Allah, may Allah bless him and grant him peace, believed in the north, narrated by Ahmad, Abu Dawood, Ibn Majah and al-Tirmidhi, and said: The hadith of Hasan, and upon him the deed is (most) the people of knowledge from the companions of the Prophet (peace and blessings of Allaah be upon him). 75-7)Allama Ibn Hazm rah. (457 AH) In Al-Muhalla (3 / 29-30) he says about tying the hands in prayer, "It is mustahab that the worshiper should place his right hand at the base of the left hand in the state of Qiyam." He has narrated a few more hadiths including its hadith. At the end of the discussion, he said, "We have also received narrations from Abu Mizlaj, Ibrahim Nakha'i, Sayyid ibn Zubayr, Amr ibn Maymun, Muhammad ibn Sirin, Ayub Chakhtiani and Hammad ibn Salamah that they used to do the same (in prayer)." And this is the decision of Abu Hanifa, Shafi'i, Ahmad and Dawood. The Arabic text is: The problem is that it is recommended that the prayer be offered to the believer in the prayer in the waqf of each of them; and from the way of the owner of Abi Hazem on the authority of Sahl ibn Sa'd, he said: If the people do not ask for help from the man. This is the case of Abu Majlis, and Ibrahim al-Nakh'i, and Wasid ibn Jubayr, and Amr ibn Maimun, Muhammad ibn Sirin, and Ayub al-Sakhtiani, and Hammad ibn Salma: They are the ones who do that, and that is what Abu Hanifa, Wal Shafi'i, and Ahmad said. Allama Shawqani (1255 AH) has accepted this interpretation of the hadith of Wail Ibn Hujr. He said, ‘The meaning of the hadith is that the right hand should be placed on the palm of the left hand, wrist and arm.According to Tabarani's narration, (Allah's Messenger (صلى الله عليه وسلم)) placed his right hand in prayer near the wrist on the back of his left hand. (Imam) The disciples of Shafi'i rah. Have said that the leaf of the right hand will wrap around the base of the leaf of the left hand, wrist and some part of the arm. The hadith proves the legitimacy of placing the palm of the hand on the palm of the hand. This is the rule adopted by most scholars. … ’Then he discussed the issue of leaving hands in prayer.I hope from the above discussion it is clear that there is no evidence of Bukhari tying his hands on his chest. Those who are giving references to tying their hands with their chests are clearly lying. May Allah protect the Ummah from the lies of these liars. Amen. 6588765332