From Wakee, From Moosa, From Alqamah ibn Waail ibn Hujr, From his Father (Waail ibn Hujr) who said: “I saw the Prophet placing his right hand over his left hand in Salah, below the Navel.” [Musannaf Ibn Abi Shaybah]
The Isnaad of this hadeeth is Saheeh, but the words of “Below the Navel” are not preserved, they are not present in the original Manuscript.
Hanafi Scholars on this Addition:
Allamah Hayaat Sindhi Al-Hanafi said:
“Imam Ibn Abi Shaybah has narrated this narration, and after that he has narrated the athar of Ibraaheem Nakha’ee. The starting words of both of them are almost the same, but the words of ‘tahta sirrah’ are present at the end of the athar (only). There are many Nuskhas (Manuscripts) of Musannaf Ibn Abi Shaybah, and the exact mention of where to place the hands is found in none of them, and the athar of Ibaraaheem is present in it with the words of ‘Tahta Sirrah’ and in some nukha the words of Tahta SIrrah are present at the end of the Marfoo hadeeth but the athar of Ibraaheem is not there.” [Darat fi Izhar Ghash naqad as-Sirat]
The leader of the Hanafees, Anwar Shah Kashmiri in Faidh al-Baari Sharh Saheeh al-Bukhaari (2/26) said:
I researched many copies but that in none of them could I find this narration of placing the hands below the navel.
The Ghaali Hanafi, Naimwi Al-Deobandi has also said in Al-Athaar as-Sunan that:
“The Addition of Below the Navel in Musannaf is not Preserved.”
Answer taken from Umm-ul-Qura.org:
Tahrif in “Musannaf ibn Abi Shaybah” by Idarah Al-Quran of Karachi
The scans below are provided from the book “Tahrif Quran or Hadith mein” of Dr Dimanwi, except some scans of Shaykh Zubayr Ali Zay and Shaykh Thanaullah Zia.
The Hadith in Ibn Abi Shaybah as printed by the Deobandi institute Idarah Al-Quran of Karachi: “Waki’ narrated to us from Musa ibn ‘Umayr from ‘Alqamah ibn Wail from his father, he said: I saw the Prophet (saw) putting his right hand on the left in the prayer under the navel.” (Tahta Surah)
Shaykh Irshad ul Haqq Al-Athari was the first to denounce this Tahrif of Idarah Al-Quran in 1987 as they added words “under the navel” without any manuscript. He wrote in the article “Khidmat Hadith ke parde mein Tahrif Hadith” (alteration of Hadith behind veil of contribution to Hadith) published in the magazine “Al-I’tisam” 20 Feb 1987, and this article also appears in the Shaykh’s Maqalat v 1 p 282. Below are some extracts of this article:
“And we have a live prove of what we say. A Deobandi institute “Idarah Al-Quran Wal ‘Ulum Al-Islamiyah Karachi” published a new edition of “Musannaf ibn Abi Shaybah”. People of knowledge and narrations know that this book’s publication was first done by “Maulana Abul Kalam Academy Hyderabad (Hind)” and in 1386/1966 its first volume was published and came in the hands of people of knowledge, and likewise the second and third volumes also got published and for unknown reasons they could not complete it. Then this great work was completed by Ad-Dar As-Salafiyah Bombay (Hind) in 15 volumes, but this copy was not complete because at the end of the third volume p 396, it is said about the forthcoming fourth volume: “Kitab ul Hajj will come next: Bismillahi Ir-Rahman Ir-Rahim, What is said about reward of Hajj” but the fourth volume did not start with this chapter but with the chapter: “About His saying (Ta’ala) “Fa Syam Thalathatu Ayamin fil Hajj”” It is regretful that the publishers of ibn Abi Shaybah with great neglect did not pay attention to this, what was the matter?
After them, the publication of this book was undertaken by Idarah Al-Quran Wal ‘Ulum Islamiyah from Karachi. The founder, owner and director of this institute is Maulana Nur Ahmad Sahib, who is the son in law of Maulana Mufti Muhammad Shafi’ (Marhum). The described (Nur Ahmad) was also the director of his Dar Al-Ulum for a while.
Maulana Nur Ahmad Sahib also felt this lack (in previous publications) so with the help of a hand written manuscript, the one that is the beauty of Pir Af Jandha Kutub Khana, he added and corrected the missed chapters, that were not present in previous publications…so this book got published into 16 volumes, for which we are thankful to this institute.
But with this, a very painful matter occurred and it is that in the first volume (p 390) in the chapter: “Putting the right hand on the left” at the end of the Hadith of Wail…he incorporated the addition “under the navel”. Inna Lillahi wa Inna Ilayhi Raji’un
While this Hadith is present in the two precedent publications on the same page 390 but the addition “under the navel” is not present. It was the requirement of those who published this copy to tell on which manuscript they relied (for this addition) and in the difference of manuscripts, which manuscripts have been referred to. But what is their concern for such an explication, the aim of these Hazraat (noble people, irony) is only to provide a proof for their Hanafi friends and nothing else…” End of Shaykh Irshad’s words.
So in fact people of Idarah Al-Quran took photocopies of previous publications, and they added some missing chapters, but on the page of the Hadith of Wail ibn Hujr, they added the words “under the navel”. And this constitutes a Tahrif, as one cannot put words in a Hadith without a manuscript present in his hand. Publishing a manuscript follows the same rules of copyist and they can only reproduce a manuscript and cannot add words without a manuscript.
See below scans of Abul Kalam Academy Hyderabad
See now scans of Idarah Al-Quran, and one can see that that the word (‘an meaning from) has disappeared at the end of the line because they added words “under the navel”
And yet Idarah Al-Quran did not give the reference of any manuscript, and they completed their version of ibn Abi Shaybah after taking a photocopy of the manuscript of Pir Jandha. So the person reading this could be mislead that this addition came from the manuscript of Pir Jandha. While in fact, Nur Ahmad relied on the sayings of some Ahnaf to add these words, and not on any manuscript, and this is a treachery. One cannot add words in a Hadith based on the saying of such and such scholar having such and such manuscript. What he could have done is not to add this in the Hadith and say in notes that some scholars had a manuscript with addition “under the navel”. Yet not telling people were this addition came from is a treachery and a Tahrif.
Yet Muhammad ‘Awammah had two manuscripts with addition “under the navel” but these two manuscripts are defective as shown by Shaykh Irshadul Haqq in an article of “Al-I’tisam” published in 12 Jan 2007, and below is the Hadith almost in its entirety, and some matters have been added by myself into brackets and indicated by the letter T and in italic.
Tahrif in “Al-Musannaf ibn Abi Shaybah” : the action Muhammad ‘Awammah
There has been dispute since a long time whether these words “under the navel” are present in the Hadith of Wail ibn Hujr in the “Musannaf ibn Abi Shaybah” about the position of hands in the prayer. The first volume of Al-Musannaf was first published in India by Maulana Abul Kalam Academy Hyderabad in 1386/1966. It contains this Hadith in vol 1 p 390 but the words “under the navel” were not present. Its photocopy has been reproduced by Ad-Dar As-Salafiyah Bombay, but when the people of Idarah Al-Quran Karachi published this copy they added the words “under the navel” with false letters (T: meaning they took a photocopy of previous publication but added these words in previous copy, see the links above), and everybody can see it.
Then the directors of At-Tayib Academy Multan and Maktabah Imdadiyah Multan have published the copy of Musannaf ibn Abi Shaybah with the Tahqiq of Ustaz Sa’id Al-Laham, and they also have added the addition “under the navel” from themselves. Look at the extreme level of dishonesty as this copy was published before by Dar Al-Fikr Beirut but it did not contain this addition. The people of Tayib Academey have also published their shameful falsification of the related photocopied pages of the hand-written Manuscript of Maktabah Rashidiyah Pir Janda. And this is Zulumat ba’duaha fawqa ba’d (darkness over darkness). And to Allah is our complain.
(T: They took photocopy of Pir Jandha and falsified the page, added the words under the navel and showed the alteration with other genuine pages of the manuscript as being the manuscript of Pir Jandha, see the links below).
And now in recent times in 2006, a new edition of Al-Musannaf has been published by Dar Al-Qiblah Musasash Ulum Al-Quran with the Tahqiq of Shaykh Muhammad ‘Awammah with the addition “under the navel”. The action of Idarah Al-Quran was a pure invention and theft, on which manuscript did they base for their addition? They have not clarified this. And Tayb Academy, their falsification (of Pir Jandha’s photocopied manuscript) is a proof of their lie as we have indicated.
But Shaykh Muhammad ‘Awammah justified this addition by two manuscripts, one of them being the manuscript of Shaykh Muhammad ‘Abid As-Sindhi and the other the manuscript of Shaykh Murtadha Az-Zubaydi, as he wrote under this Hadith: “Under the navel is an addition proven in “Ta”, “‘Ayn” as the reader can see their pictures (photocopies) in the introduction of this volume.”
The letter “Ta” refers to the manuscript of ‘Allamah Murtadha Az-Zubaydi and “’Ayn” means the manuscript of Shaykh Muhammad ‘Abid As-Sindhi, and as Shaykh Muhammad ‘Awammah indicated we had a look at the photocopies of the two manuscripts, and we also had a look at the description of these two manuscripts that he gave in the details of the manuscripts of Al-Musannaf (on which he relied). But based on these details, this addition of “under the navel” is not correct, because Shaykh Muhammad ‘Awammah himself wrote that the manuscript of Shaykh Muhammad ‘Abid As-Sindhi (Marhum): “This is for Istinas not for I’timad” meaning one is manus with this manuscript and it is not reliable (p 27)
So when the position of this manuscript is uncertain according to himself, then relying on it (I’timad), what is it else than a prove of pure support to his Maslak (Hanafi)? And he also indicated that this manuscript is not with his hands, Shaykh Muhammad ‘Abid As-Sindhi did not write it himself, rather Muhsin ibn Muhsin Az-Zaraqi wrote it in 1229 for him. Shaykh Sindhi only wrote the Fihrist of its chapters. Was this copy compared to the original manuscript? And what is the level of Isnad of the copy from which it was copied for Shaykh As-Sindhi? And these details also have not been given by Shaykh Muhammad ‘Awammah, so these details are apparently lost, so this makes this manuscript more unreliable.
Now there remains the second manuscript of Shaykh Muhammad Murtadha Az-Zubaydi Al-Hanafi, about which he himself wrote that on many places ‘Allamah ‘Ayni (rah) wrote notes on it, and this was the manuscript that was in possession of Shaykh Qasim Qutlubagha, and basing on this manuscript Shaykh Qasim in “At-Ta’rif wal Ikhbar bi Takhrij Ahadith Al-Ikhtiyar” mentioned this Hadith and said its Sanad is Jayd (good). And it has been said about this manuscript (by ‘Awammah) that “Al-’I’timad aley Mufid” that relying on it is useful, so it means that reliance on it is not certain, but there is room for some reliance.
But this manuscript also contains the defect that ‘Allamah Muhammad Hayat As-Sindhi mentioned in “Fath Al-Ghafur fi Wad’ Al-Aydi ‘Ala Sudur”: “There is objection to the prove of the addition “under the navel”, rather it is a mistake based on forgetfulness (Sahw), because I checked an authentic manuscript of the “Musannaf” and I saw in it this Hadith with this Sanad without the addition “under the navel”, and it was mentioned in it after this Hadith the Athar of Ibrahim An-Nakh’i and his words are close to the words of this Hadith (of Wail) and there is at the end (of the Athar of An-Nakh’i): “under the navel”. So maybe the eye of the copyist mistakenly went from a place to another, so he entered (Adraja) the Mawquf words (of Nakh’i) in the Marfu’ (Hadith of Wail). And what strengthens what I have said is that all manuscripts do not agree on this addition, and many people of knowledge mentioned this Hadith and they did not mention “under the navel”, rather I did not see any people of knowledge mentioning this Hadith with this narration except Al-Qasim” (“Fath Al-Ghafur” p 77-78 published in 1977 with the Tahqiq of Zia ur Rahman Al-A’zami)
And similarly has been said by ‘Allamah Muhammad Hayat As-Sindhi in “Ad-Durah fi Izhar Ghash Naqd As-Surah”: “Ibn Abi Shaybah narrated this Hadith and after it the Athar of An-Nakh’i and their words are close, and there is at the end of the Athar the words “under the navel”, and there is difference in the manuscripts, some of them contain the Hadith in an absolute way without mention of the position of putting hands (meaning without this addition) and they also have the Athar of An-Nakh’i, and some (manuscripts) contain the Marfu’ Hadith with the addition “under the navel” without the Athar of An-Nakh’i, so it is possible that this addition is based on what the copyist left by forgetfulness (Sahw) some parts like a line in the middle and he entered (Adraja) the words of the Athar (of Nakh’i) in the Marfu’ (Hadith of Wail)” (Ad-Durah p 5)
What ‘Allamah As-Sindhi said in repetition is exactly what is the case of Shaykh Muhammad Murtadha Az-Zubaydi’s manuscript, and this was the manuscript that was in possession before of ‘Allamah Qasim ibn Qutlubagha, as clarified by Shaykh Muhammad ‘Awammah, and this manuscript only contains the Marfu’ hadith, and the Athar of Hadhrat Ibrahim An-Nakh’i is dropped from it, as shown in the photocopy given by Shaykh Muhammad ‘Awammah in the third volume.
So when the Athar of Ibrahim An-Nakh’i is dropped, then it supports words for words what ‘Allamah Muhammad Hayat As-Sindhi said, that the copyist’s eye went on the Athar of An-Nakh’i “under the navel” and he wrote this with the Marfu’ narration, and the Athar in between with its Sanad has been dropped.
(T: meaning that the copyist because of resemblance in words dropped the parts that are into brackets.
Waki’ narrated to us from Musa ibn ‘Umayr from ‘Alqamah ibn Wail from his father, he said: I saw the Prophet (saw) putting his right hand on his left hand in the prayer.
[Waki’ narrated to us from Rabee’ from Abi Ma’shar from Ibrahim, he said: one should put the right hand on the left hand in the prayer] under the navel.
And we had finally have after the mistake:
Waki’ narrated to us from Musa ibn ‘Umayr from ‘Alqamah ibn Wail from his father, he said: I saw the Prophet (saw) putting his right hand on his left hand in the prayer under the navel
So the copyist dropped the Athar of Ibrahim An-Nakh’i except its final words “under to navel” that he added to the marfu’ Hadith.)
But Muhammad ‘Awammah was not satisfied with this, he answered this difficulty in a laughable and strange way, here are his words: “This making uncertain and doubtful will make the enemies of Allah and Islam happy, and if we open this chapter there will not remain any trustworthiness in anything from the books of our religion (Masadir ud Deen), and with this what will we do about this being proven in the manuscript of Shaykh Muhammad ‘Abid As-Sindhi, that contain both the Hadith and the Athar, and both have (the words) “under the navel”?” (“Al-Musannaf” v 3 p 321)
We request Shaykh Muhammad ‘Awammah to tell us with sincerity whether these kinds of mistake of eye of copyists do not appear in hand written manuscript and published books? And are there not these kinds of mistakes in quoting? Dear readers to cure (doubts) we will only mention some examples.
1) In “Musnad Imam Ahmad” (v 1 p 327) edition Maymaniyah, edition Dar Ihya Turath and edition Al-Maktab Al-Islami Beirut on number 3012, there is a Hadith: “Sulayman ibn Dawud narrated to us, ‘Abbad ibn Mansur narrated us from ‘Ikrimah from ibn ‘Abbas that the Messenger of Allah (saw) stood on a Jam’…” (“Al-Musnad” v 1 p 327 number 3012)
So this narration is narrated like this in these three publications of Musnad Imam Ahmad, while the case is contrary to this, the reality is that the Matn of this Sanad and the Sanad of the next narration have been dropped by the copyist by forgetfulness (Sahw), the real portion is:
“Sulayman ibn Dawud narrated to us, ‘Abbad ibn Mansur narrated us from ‘Ikrimah [from ibn ‘Abbas that the Messenger of Allah (saw) went to see Abi Taybah at time of ‘Isha and he met him and gave him his reward, Abu Dawud narrated to us from Zam’ah from ‘Ikrimah] from ibn ‘Abbas that the Messenger of Allah stood on a Jam’…”
Musnad Ahmad has been published in one volume by Bayt Al-Afkar Ad-Dawliyah Riyadh and there is this narration on p 270, and the Muhaqiq indicated that some part of the Sanad of the first Hadith and its Matn, and the first part of the second Hadith’s Sanad has been dropped by the mistake of copyist in the publication of Maymaniyah, and I have indicated this by brackets. The copyist saw ‘Ikrimah in the first Sanad (and after writing it) his view fell on ‘Ikrimah in the second Sanad, and he mixed the Matn of the second Sanad with the Matn of the first Sanad.
The second narration has been mentioned like this by ibn Jawzi (At-Tahqiq v 2 p 475), Hafiz ibn Hajar in “Atraf Al-Musnad” (v 3 p 200) and ‘Allamah Az-Zela’I in “Nasb Ar-Rayah” (vol 4 p 74), meaning with “Abu Dawud from Zam’ah from ‘Ikrimah”…
So in the same way as the copyist’s view went on the ‘Ikrimah of the below line and he dropped the sentence in between, then (the view of the copyist) went on the manuscript of “Musannaf” of ‘Allamah Az-Zubaydi instead of the words “Fi Salah” (in the Hadith of Wail) to the sentence below on the Athar of Ibrahim An-Nakh’i containing “Fi Salah” and he added the words “under the navel” into the Marfu’ Hadith, and he dropped by forgetfulness (Sahw) the Sanad and beginning of the Matn of the Athar of Ibrahim An-Nakh’i.
If this simple thing leads to the risk of making the books of religion (Masadir ud-Deen) unreliable, then what will it mean not to rely on Musnad Ahmad (that contains mistake)? And there is not one Hadith in Musnad Ahmad but the people of knowledge know that the publication of Maymaniyah had dropped many Ahadith, but nobody considered this as a difference of manuscripts. Shaykh Muhammad ‘Awammah is not ignorant of these realities but Madhabi bias is refraining from accepting them.
2) This is not limited to Imam Ahmad, rather in a widely spread book like “Jami’ At-Tirmidhi” that is studied in Nisab (of Dars Nizami), in majority of manuscripts in the chapter “Bab Manaqib Mu’az ibn Jabal wa Zayd ibn Thabit wa ibn Ka’b wa Abi Ubaydah, radiAllahu ‘anhum”, Imam Tirmidhi mentioned a narration from Qatadah from Anas: “The most merciful of my community about my community is Abu Bakr…until end of Hadith” and then Tirmidhi said:
“And this has been narrated by Abu Qilabah from Anas from the Prophet (saw) similarly, Muhammad ibn Bashar narrated to us, Abdul Wahab ibn Abdil Majid Ath-Thaqafi narrated to us Khalid Al-Haza narrated to us from Abi Qilabah from Anas ibn Malik, he said the Messenger of Allah (saw) said to Ubay ibn Ka’b: “Allah ordered me to read it to you “Lam Yakuni Lazina Kafaru”until the end” (Tirmidhi ma’a Tuhfah v 4 p 344)
While this narration (about ‘Ubay ibn Ka’b) is not with this Sanad. With this Sanad the Hadith “The most merciful of my community about my community is Abu Bakr” is mentioned. And the Hadith “Messenger of Allah (saw) said to Ubay ibn Ka’b” is narrated with this Sanad: “Muhamad ibn Bashar narrated to us Muhammad ibn Ja’far narrated to us Shu’bah narrated to us, I heard Qatadah narrating from Anas.”
(T: Meaning one should have read in fact:
And this has been narrated by Abu Qilabah from Anas from the Prophet (saw) similarly, Muhammad ibn Bashar narrated to us, Abdul Wahab ibn Abdil Majid Ath-Thaqafi narrated to us Khalid Al-Haza narrated to us from Abi Qilabah from Anas ibn Malik: [“The most merciful of my community about my community is Abu Bakr…until end of Hadith”
Muhamad ibn Bashar narrated to us Muhammad ibn Ja’far narrated to us Shu’bah narrated to us, I heard Qatadah narrating from Anas] he said the Messenger of Allah (saw) said to ‘Ubay ibn Ka’b: “Allah ordered me to read it to you “Lam Yakuni Lazina Kafaru” until the end” and the part in blue between the two Anas has been dropped by forgetfulness)
So the copyist in writing the first Sanad, his eyes went on the word “Anas” (in the next Hadith) and he dropped the Matn of the first Sanad: “The most merciful…” and the Sanad of the second Hadith.
‘Allamah Al-Mizzi warned against this mistake in “Tufatul Ashraf” (v 1 p 259,325) and he also said that Hafiz ibn ‘Asakir mentioned this narration with the wrong Isnad and he clarified that “He went to enter the Hadith in the (next) Hadith”
And this (mistake) is in most of the manuscripts, but in ‘Allamah ibn Al-‘Arabi’s Sharh “’Aridatul Ahwazi” (v 12 p 202-203) and in the copy published by Dar Al-Gharb Al-Islami with the Tahqiq of Dr Bashar ‘Awad, this narration is mentioned with the right Matn and Sanad.
And these (kinds of mistakes) do not only occur in books of Hadith, but also in books of Rijal, so there is in “Lisan Al-Mizan”:
“Muhammad ibn Abdillah from Mu’awiyah ibn Abi Sufyan he said and he mentioned a Hadith Munkar about the Mudd of Khamr not known…” (“Lisan Al-Mizan” v 5 p 224)
And look at the real text that is taken from “Mizan Al-I’tidal”:
“Muhammad ibn Abdillah ibn Mu’awiyah ibn Sufyan, he said and he mentioned a Hadith [not known, Muhammad ibn Abdillah from his father he said and he mentioned a Hadith] Munkar about the Mudd of Khamr not known.” (Mizan v 3 p 603)
So one can see that the Katib dropped by forgetfulness (Sahw) the mention of “Muhammad ibn Abdillah from his father”. His eyes were on the first line “he mentioned a Hadith” and he saw the words of the next line after “he mentioned a Hadith”, and he dropped the part in the middle as we have made it clear with the brackets. As for “ibn Mu’awiyah ibn Abi Sufyan” becoming “from Mu’awiyah ibn Abi Sufyan” then this is an usual matter.
And we know many similar cases in books of Hadith and Rijal, but we only want to make the point that the copyist making these kinds of mistakes is not impossible, the rules mentioned in books of Usul Al Hadith about copying and the conditions for the (copied) book to be considered as reliable compared the original book, all of these are to protect from such mistakes. The beginner (in knowledge of Hadith) cannot deny these kinds of mistakes due to neglect (Ghaflah) but what is strange is that Shaykh Muhammad ‘Awammah denies them, rather considers them as lack of reliance of the books of religion (Masadir ud-Deen). While despite these kinds of human mistakes and the Shaytani Waswasah of fabricators, no scholar until know doubted about the books of the religion (Masadir ud-Deen)…Muhadith and people of knowledge have in every time distinguished between milk and water (dudh ka dudh or pani ka pani kar diya) (meaning they have caught lies and mistakes), but it is regretful that Shaykh Muhammad ‘Awammah considers the forgetfulness (Sahw) of a copyist to mean criticism of the books of the religion (Masadir Deen)
So with this summarised explanation, it has become clear like midday that errors of copyists are possible, and what ‘Allamah Muhammad Hayat As-Sindhi wrote about the addition “under the navel” in “Al-Musannaf”, then it is a reality, and there are many other examples of such mistakes.
Now remains the matter that in the manuscript of Shaykh ‘Abid As-Sindhi, both the Marfu’ Hadith and the Athar of Ibrahim An-Nakh’i contain the words “under the navel”, so this would have been an answer to the fear expressed by ‘Allamah Muhammad Hayat As-Sindhi. We are extremely astonished by Shaykh Muhammad ‘Awammah that on one side he says that the manuscript of Shaykh Muhammad ‘Abid is not reliable (not for I’timad), we can only be manus with it, but here he does not feel any problem in relying on it with great confidence. Inna Lillahi wa Inna ilayhi raji’un.
This is strange that the manuscript Shaykh Muhammad ‘Awammah himself tells to be not reliable, then why does he rely on it? And why does he not rely on the four other manuscripts (used by Awammah) that do not contain this addition? While about one of these manuscripts, Shaykh ‘Awammah himself said: “It is the oldest manuscript and I judged upon it” And this is the oldest manuscript, written in 648, and its writing is clear and clean, and his writer is also “Mutqin” (precise) and this manuscript has been compared to its original (Asl) (p 38-39); and it has been indicated by the letter “Kha”. Why is there not reliance on this oldest manuscript? There are three other manuscripts supporting it (not having the addition), so there is no reliance on these four manuscripts but reliance on the manuscript about which he himself said: “not for I’timad” showing its lack of reliability then relying on it, if it is not said to be a prove of Madhabi bias then what else?
And more surprising is that (he claimed) that there are with these two (Allamah Az-Zubaydi and Allamah ‘Abid As-Sindhi) three other manuscripts that support this addition, here are his words: “The manuscript of Allamah Qasim so it will be the manuscript “Ta”, the manuscript of ‘Allamah ‘Abdul Qadir ibn Abi Bakr As-Siddiqi the Mufti of Makkah Mukarramah, and the manuscript of ‘Allamah Muhammad Akram As-Sindhi, and this has been quoted by Allamah Muhammad Hashim As-Sindhi At-Titwi in his Risalah “Tarsi’ Ad-Durah ‘ala Dirham As-Surah” (Hashiyah Musannaf v 3 p 321)
What astonishment that despite declaring the manuscript of Allamah Qasim to be the manuscript of Allamah Az-Zubaydi, why is it now considered to be another manuscript? And then this another manuscript is told to support the manuscript of Shaykh ‘Abid, it is synonym to Zulumat Ba’duha Fawqa Ba’d (darkness over darkness). When Shaykh Qasim’s manuscript does not contain the Athar of An-Nakh’i, then how can it support the manuscript of Shaykh ‘Abid? Only because there is “under the navel” with the Marfu’ Hadith, so if this addition is with the Marfu’ hadith, then why don’t you drop the Athar of Ibrahim Nakh’i? And why is it not then reliable? When you say that “I’timad on it is Mufid” then why do you not rely fully on it (and drop the Athar of An-Nakh’i)?
As for the manuscript of ‘Allamah Akram As-Sindhi, then Shaykh Muhammad ‘Awammah did not manifest any honesty and trust about it, because the book from which he quoted about the existence of this manuscript, in it Shaykh Muhammad Hashim As-Sindhi said: “So it is clear that the manuscript of Shaykh Muhammad Akram contains the words “under the navel” at the end of the Hadith (of Wail) as it is present except that the Athar of An-Nakh’i is dropped in entirety with the words “under the navel”.”
So what about this? The manuscript of Shaykh Muhammad Akram is told to be defective by Shaykh Muhammad Hashim himself, this has the same defect and lack as the manuscript of Shaykh Qasim and after it ‘Allamah Az-Zubaydi, now justice is required, how can this strengthen the addition “under the navel” to be authentic, according to what we mentioned before?
Now remains the manuscript of ‘Allamah Abdul Qadir the Mufti of Makkah Mukarramah, then Shaykh Muhammad Hashim wrote that it contains both the Marfu’ and the Athar of Nakh’i with the words “under the navel”, but he did not mention from which manuscript it is copied and who is the copyist, and if it was compared to its original (Asl) and whether it is reliable, so until these things are proven, then relying on it is not the attitude of people of knowledge.
Shaykh Muhammad ‘Awammah after mentioning the existence of this addition in three other Manuscripts to justify this addition, he felt the necessity to defend the copy of the Musannaf published by Idarah Al-Quran Wal ‘Ulum Islamiyah Karachi, to justify their Shameful Tahrif of the addition of the words “under the navel”. So he wrote on this topic: “I met the director of Idarah Al-Quran, Shaykh Nur Ahmad in the Haram Nabawwi and he informed me that the addition “under the navel” in his copy was based on the Tahqiq of Shaykh Muhammad Hashim in his “Tarsi’ Ad-Durah” saying that there are three hand-written manuscript containing this addition. So he had full reliance on this and he added the words “under the navel”, he did not dare to lie on the Prophet (saw) nor did he change a text to support his Madhab.”
The fact is that I have myself heard this explanation from Maulana Nur Ahmad Sahib. When I went with my noble teacher Hazrat Maulana Muhammad Abdullah Muhadith Fayslabadi in Idarah Al-Quran to buy some books, and my noble teacher was busy in searching for books, and I stood by Maulana Nur Ahmad, and he told me the same thing that he told Shaykh Muhammad ‘Awammah (that he did not base on a manuscript but Tahqiq of Muhammad Hashim Sindhi)…
”Al-Musannaf” has also been published with the Tahqiq and notes of Maulana Habib Ur-Rahman A’zami by Maktabah Imdadiyah, he mentioned the Marfu’ narration without the words “under the navel” and he mentioned the Athar if Ibrahim Nakh’i in brackets like this:
[3907 Waki’ narrated to us from Rabi’ from Abi Ma’shar from Ibrahim he said: The right hand should be put in the left in the prayer under the navel]
And he wrote on number 1 of his Hashiyah: “This was dropped from the Asl except its end that was incorporated (Mudraj) in what is above and I corrected this from “ba “ and Hyderabad” (meaning that the Athar of An-Nakh’i was dropped and its end “under the navel” was incorporated (mudraj) in the Hadith of Wail that was above it, and Al-A’zami corrected this with the manuscript “ba” and the published version of Hyderabad)
(T: see scans below
So many matters have been made clear by Maulana Al-A’zami (Marhum):
1) He also had a manuscript like Shaykh Murtadha Az-Zubaydi and Shaykh Qasim, the Athar of Hazrat Ibrahim was dropped in it and its end “under the navel” was added to the Marfu’ narration. ‘Allamah Muhammad Hayat As-Sindhi also indicated the existence of such Manuscript.
2) Maulana Al-A’zami mentioned the Athar of Ibrahim Nakh’i in brackets because it was dropped in the manuscript he declared to be the Asl.
3) Maulana A’zami did not fear that the books of religion “Masadir Deen” are in danger because of this mistake, like Shaykh Muhammad ‘Awammah feared.
4) Despite the words “under the navel” being with the Marfu’ Hadith, he did not rely on it as did Shaykh Muhammad ‘Awammah relied on it and left it with the Marfu’ Hadith, and he darkened two pages of ink trying to justify it.
5) The manuscript on which Shaykh Muhammad ‘Awammah based himself, one of them is unreliable because of the Athar of Ibrahim Nakh’i being dropped and the other manuscript is not reliable according to himself, then he mentions the Athar of An-Nakh’i from it, and he did not feel the need to make any distinction, and all of this is done with precise Tahqiq and honesty and without Madhabi bias, Subhan Allah!
So one can understand from the methodology of Maulana Al-A’zami that what people of Idarah Al-Quran did, that without any explanation they did this addition, it is false and against Ilmi trust, and the defence of Shaykh Muhammad ‘Awammah is an excuse of sin that is synonym to sin.
Shaykh Muhammad ‘Awammah should not only defend Idarah Al-Quran but should also think about the fabrications of At-Tayib Academy Multan and Maktabah Imdadiyah Multan who when reproducing the copy of Dar Al-Fikr with the Tahqiq of Ustaz Sa’id Al-Laham have added the addition “under navel” with fraud. But they mentioned it (addition) under brackets, and they mentioned in the Hashiyah the reason for it that will come insha Allah.
When Dar Al-Fikr published this manuscript, there was not the addition “under the navel”, but when At-Tayib Academy and Maktabah Imdadiyah Multan reproduced its photocopy, they added “under the navel”.
(T: see scan of Laham’s Tahqiq published by Dar ul Fikr not having this addition
Scans of Maktabah Imdadiyah
Scans of At-Tayb Academy
And they did not stop here, they also published a photocopy of the related pages of the manuscript of Maktabah Rashidiyah Pir Af Jandha and they added (with falsification) “under the navel”. I have myself seen the manuscript of Maktabah Rashidiyah more than once and profited from it, and I had a look again at it on about this narration, but the addition “under the navel” was not present in it.
And the same as been said by Shaykh Thanaullah Zia as he took an oath in his Risalah “Namaz mein hath kahan bandhen” p 74 that the manuscript does not contain the Marfu’ Hadith with words “under the navel”. And he has also shown clear words of Hazrat As-Sayid Muhibullah Shah Rashidi denying any such words in this manuscript. And those people to whom Allah gave eyes can see it nowadays in Maktabah Rashidiyah for being convinced. Can Shaykh ‘Awammah explain us if this is not an evil action. Is this evil falsification not for Mazhabi zeal?
(T: See below the scan of a photocopy of the manuscript of Pir Jandha of the “Musannaf” as shown by Shaykh Zubayr Ali Zay in his Risalah Namaz mein hath Bandne ka hukm or Maqam”:
And below is the falsified photocopy of the manuscript of Pir Jandha as shown by At-Tayb Academy and Maktabah Imdadiyah of Multan:
Proofs of alteration: In some Ahadith, the words “Hadathana” (narrated to us) have two marks above as one can see in the photocopy of Zubayr Ali Zay for the Hadith after the Hadith of Wail, and also in the photocopy of At-Tayb academy at the bottom, one of the “Hadathana” is also under two marks.
And these two marks appear after the Hadith of Wail in the photocopy of Zubayr Ali Zay above the words “Hadathana Waki’”, but they do not appear in the photocopy of At-Tayb academy, and there are little marks showing that some kinds of marks where there, but it is as if some experts copied a paper on it with same style of hand writing and coped it with glue or it is done with some computer software.
Also in At-Tayb academy’s photocopy, the words “Hadthana” are not under these remnants of marks, but the words “Tahta Surah” so it shows that the words “Hadathana” have changed their place to leave place for “Tahta Surah”.
Also other details showing the Tahrif in the photocopy of At-Tayb academy is that the “Ta” of Salah appears at the top of the words and are not in line, they come at the top of the Lam and Alif, as if the falsifier needed some place to add the words “Tahta Surah”, while the “ta” of Salah is clear in the photocopy of Zubayr Ali Zay.
And not only the “ta” of Salat, but also the ‘Waow” of Waki’ is slightly on the bottom compared to the others letters of the name Waki, meaning the Waow is not in line with the Kaf, ya and ‘Ayn, as if the falsifier needed some place, so there remains little place between Hadathana and Waki’. While in the photocopy of Zubayr Ali Zay, not only the waow is in line with other letters, but there is enough gap between Hadathana and Waki’.
Also there is little gap between the added words “Tahta Surah” and Hadathana, and why did the copyist needed to put the ‘Ta” on the top of Salah, and the “Waow’ of Waki’ slightly under other letter, and leave so much few gap between these words?)
Moreover Shaykh Muhammad ‘Awammah said that on the manuscript ‘Ta” ‘Allamah ‘Ayni wrote some notes in many places. And this was the manuscript that was under the eyes of Shaykh Qasim and he quoted the Hadith with “under the navel” from it in his “At-Tasrif wal-Ikhbar”, and this was the manuscript that came in possession of Shaykh Muhammad Murtadha Az-Zubaydi the author of “Taj”. And when he wrote the explanation of “Ihya Ulum Ad-Din”, he had this manuscript in his hands and he quoted Athar and others from it, rather in this explanation v 3 p 270, he mentioned the copyist (of Musannaf) and the date it was copied, as mentioned in the introduction of the book (p29).
1) But what is to be pointed at is that and that should be looked at, is that ‘Allamah Murtadha Az-Zubaydi in the explanation of “Ihya Ulum Ad-Din” named “Itihaf As-Sadat Al-Mutaqin”, in the third volume on the topic of putting hands, he mentioned among Ahanf’s proofs the famous narration of Hazrat ‘Ali, “Musnad Ahmad” and Ad-Daraqutni and others, but he did not mention from “Al-Musannaf” this so called “authentic” narration with a “Jayd Sanad”. His words are: “The Proof of Hanafiyah are what is narrated by Ahmad, Ad-Daraqutni, Al-Bayhaqi and others from ‘Ali” (“Itihaf As-Sadat” v 3 p 37)
And this is not all, he also wrote a separate book for the support of Hanafi Madhab “’Uqud Al-Jawahir Al-Maniyah”. And he also did not mention in it this narration of “Al-Musannaf”, and why? And it is clear that if this narration was acceptable or reliable, then he would have mentioned it, so this is a sign that he was not confident to quote this narration from his manuscript of “Al-Musannaf”. ‘Allamah Qasim considered it reliable as he quoted this narration from it, but ‘Allamah Az-Zubaydi not mentioning it, is it not but a proof that it was not reliable for him?
2) Also ‘Allamah Al-‘Ayni about whom it is said that he wrote many notes on this manuscript, he also did not mention it in his explanation of Al-Bukhari “’Umdatul Qari” nor his explanation of Hidayah “Al-Binayah”. He tried to defend the weak narration of Hazrat ‘Ali but what is the reason of avoiding this so called “Sanad Jayid” narration of Al-Musannaf? Is this not also a sign that he was not convinced with this Sanad and this Matn?
3) ‘Allamah ibn Abdil Barr d 463 in “At-Tamhid” v 20 p 74-76 mentioned many Athar from “Musannaf ibn Abi Shaybah” on the topic of the hands in prayer and on v 20 p 75 he mentioned in a general way that Ibrahim An-Nakh’I and Abu Mujlis considered that hands should be put under the navel, and who does not know that these two Athar are not in “Al-Musannaf”. Rather ibn Abdil Barr by saying about the Athar of An-Nakh’i that is not established indicated its weakness, and if there were “under the navel” in the narration of Wail, he would have mentioned it, so it shows that this addition in “Al-Musannaf” is false and has no basis.
One should know that there is a difference between not mentioning some proofs about a topic and mentioning some Athar of a chapter and not quoting this so called “reliable Sanad”. Allamah Az-Zela’i, Hafiz ibn Hajar, Allamah ibn Mulqin, Allamah ibn Humam and others Mutaakhir scholars not mentioning it, one can say that it is possible that they did not look in “Al-Musannaf”, but there is not such possibility for ibn Abdil Barr.
4) Shaykh Muhammad ‘Awammah does Takhrij of Hadith and mentions its different ways, and in the chapter “Putting right hand on the left” he did generally Takhrij of narrations, but why did he not do Takhrij of this narration (of Wail)?
He spent all his efforts trying to strengthen the addition “under the navel”, but he remained silent on the Takhrij, and at the end why?
Waki’ from Musa ibn ‘Umayr from ‘Alqamah from his father, were there not other narrations with this Sanad on this topic so not to mention them? And if they existed he remained silent on them not because of carelessness but because the secret of this addition would be disclosed. It is sure that Allah knows best the intentions of people, but leaving one’s methodology and remaining silent on the Takhrij of this narration, this is a sign that the matter is different here, so his action is considered as childish and as a sign of support for his Madhab.
We say that this Sanad of Imam Waki’ is mentioned in “Musnad Ahmad” (v 4 p 316), “Sunnan Ad-Daraqutni” (v 1 p 286) and “Sharh Sunnah” of Al-Baghawi (v 3 p 30) and it is without the addition “under the navel”. The cotemporary of Imam Waki’, Imam ‘Abdullah ibn al-Mubarak also mentioned this narration from Musa ibn ‘Umayr without this addition, see An-Nassa’i v 1 p 105, “Sunnan Al-Kubra” of him, and also “At-Tamhid” v 20 p 76, and a third cotemporary of Imam Waki’, Imam Abu Nu’aym Fadl ibn Waki’ also narrated it without the addition, see “At-Tamhid” v 20 p 76, “Sunnan Al-Kubra” of Al-Bayhaqi, v 2 p 28, “Al-Mu’jam Al-Kabir” of At-Tabarani v 22 p 9, “Tahzib Al-Kamal” of Al-Mizzi v 11 p 499 in the mention of Musa ibn ‘Umayr.
(T: The Sanad of ibn Abi Shaybah is:
Waki’ narrated to us from Musa ibn ‘Umayr from ‘Alqamah ibn Wail ibn Hujr from his Father
In “Musnad Ahmad” n° 18846 with the Tahqiq of Shuyab Al-Arna’ut: “Waki’ narrated to us from Musa ibn ‘Umayr Al-Anbari from ‘Alqamah ibn Wail Al-Hadrami from his father: I saw the Messenger of Allah (saw) putting his right hand on the left in the prayer”
In “Sunnan” Ad-Daraqutni: Al-Husayn ibn Isma’il and ‘Uthman ibn Ja’far ibn Muhammad Al-Ahwal, they both said: Yusuf ibn Musa narrated to us: Waki’ narrated to us: Musa ibn ‘Umayr Al-‘Anbari narrated to us from ‘Alqamah ibn Wail Al-Hadrami from his father, he said: “I saw the Messenger of Allah (saw) putting his right hand on his left in the prayer”
An-Nassa’i narrated in his “Sunnan”: Suwayd ibn Nasr narrated to us, ‘Abdullah (ibn Al-Mubarak) narrated to us, from Musa ibn ‘Umayr Al-‘Anbari and Qays ibn Sulaym Al-‘Anbari, they both said: ‘Alqamah ibn Wail narrated to us from his father, he said: I saw the Prophet (saw) when he was standing in the prayer, he would hold his left hand with his right on it.”
In ‘Mu’jam Kabir” of At-Tabarani: Ali ibn Abdil Aziz narrated to us: Abu Nu’aym narrated to us: Musa ibn ‘Umayr Al-‘Anbari narrated to us from ‘Alqamah ibn Wail ibn Hujr from his father Wail ibn Hujr that the Prophet (saw) when he was praying would hold his left hand with his the right on it ”
In “Sunnan Al-Kubra” of Al-Bayhaqi: Abul Hasan ibn Fadl Al-Qa’lan informed us in Baghdad that Abdullah ibn Ja’far informed him that Ya’qub ibn Sufyan narrated to us: Abu Nu’aym narrated to us Musa ibn ‘Umayr Al-‘Anbari narrated to us: ‘Alqamah ibn Wail informed me from his father that the Prophet (saw) when he was standing in prayer, he would hold his left hand with the right on it, and I saw ‘Alqamah doing it.
This is why the famous advocate of the Hanafi Maslak, ‘Allamah An-Nimawi said that this addition is not preserved (Ghayr Mahfuzah) in his “Ta’liq Al-Hasan”. So he first mentioned the saying of Hafiz Qasim Al-Qutlubagha, ‘Allamah Abu Tayib Al-Madni and Shaykh ‘Abid As-Sindhi that its Sanad is Jayid and its narrators are trustworthy, then he mentioned the saying of ‘Allamah Muhammad Hayat As-Sindhi that this addition is a mistake of the copyist, then he mentioned the answer of ‘Allamah Qaim As-Sindhi in his “Fawz Al-Kiram” that this addition is authentic, and after mentioning the details, he wrote:
“The justice is that though this addition is authentic because of its existence in most of manuscripts of Al-Musannaf, but it opposes the narrations of Thiqat, so it is Ghayr Mahfuzah” (“Ta’liq Al-Hasan” p 71 Multan)
We will mention later the reality of the claim “Its existence in most of manuscripts of Al-Musannaf”, but our aim is to show that ‘Allamah An-Nimawi declared this addition to be “Ghayr mahfuzah”, and he did not agree with ‘Allamah Qasim and others so that it can be presented for taking a proof. Rather Maulana Badr ‘Alim mentioned in the notes of “Fayd al-Bari” the same view of An-Nimawi quoting from his book “Ad-Durah An-Nusrah fi Wad’ Yadayn tahta Surah” that An-Nimawi was not convinced with the Tawthiq of this narration contrary to Shaykh Qasim, Shaykh ‘Abid As-Sindhi and ‘Allamah Abu Tayib Al-Madni, his words are: “Allamah Zahir Ahsan (rah) was not satisfied with it and said “that this narration is ma’lulah (defective)”. (Hashiyah “Faydh Al-Bari” v 2 p 267)
(T: Some people argued that An-Nimawi changed his mind and in the Hashiyah of his “Ta’liq ul Hasan” he wrote:
“His (an Nimawi’s) words: ‘however, it is weak from the aspect of text’: I say (al Nimawi): This is according to what we have ascertained just now. However, according to the position of Hafiz Ibn Hajar in Sharh al-Nukhba, this addition (below navel) is accepted [as textually authentic], and preponderance needs to be established between itself and whatever contradicts it; because this narration has a shorter chain than the narration ‘on his chest’ and the like, narrated by Ibn Khuzayma and al-Bazzar.”
This change of mind is not evident, because An-Nimawi could change his words in “Ta’liq ul Hasan” and say this addition is authentic, or he could even have said in its Hashyah that I change my mind and this addition is authentic. Rather he just quoted after his Tahqiq the words of Hafiz Ibn Hajar as an ilmi point, and nowhere does he say he agrees with Hafiz ibn Hajar. And Badr ‘Alim who is a Deobandi scholar also was not aware of this change of mind and it would have become famous among Deobandiyah. Allah knows best.)
So it is evident that the narration of Imam Waki’ and his cotemporaries is present in the treasure of books of Hadith, and there is no addition “under the navel”, and this addition is also not present in many manuscripts of al-Musannaf, so what Mi’raj of honesty and knowledge is it to declare it authentic based on a mistaken manuscript and an unreliable manuscript. It should be remembered that Shaykh ‘Abid’s manuscript has been told unreliable by Shaykh ‘Awammah himself and he also accepted the Athar of An-Nakh’i was dropped in the other, as we have explained before.
Now remains the saying of ‘Allamah An-Nimawi about “its existence in most of manuscripts of Al-Musannaf”, so he quoted this according to the Risalah “Fawz Al-Kiram” of Allamah Qaim As-Sindhi, and basing on this he said “its existence in most of manuscripts”, he did not mention seeing any manuscript. Yet, he (An-Nimawi) mentioned in his “Ad-Durah An-Nusrah” the manuscript of Maktabah Mahmudiyah, and that the addition is present in this manuscript, and this is the manuscript about which Shaykh ‘Awammah said: “there is no reliance on it”.
I had a look at the Risalah “Fawz Al-Kiram” in Maktabah Pir Jandha and I also have a copied version of it thanks to Allah. So what ‘Allamah An-Nimawi wrote was on his time in which Shaykh Qaim from the manuscript of Shaykh Abdul Qadir Mufti of Makkah Mukarramah and Shaykh Qasim in his “Tasrif wal Ikhbar bi Takhrij Ahadith Al-Ikhtyar” mentioned it, so tell us, can these two manuscripts be majority of manuscripts. And it has preceded that the manuscript of Shaykh Qasim is defective, so what reliance on it?
And contrary to this, ‘Allamah Anwar Shah Kashmiri (marhum) after mentioning the view of Allamah Hayat As-Sindhi, wrote: “I would not be surprised if it is so, because I checked three manuscripts of “Al-Musannaf”, and I did not find it in any of them” (“Faydh Al-Bari” v 2 p 267)
Allamah Kashmiri did not clarify in which Maktabah he saw these three manuscripts, but there are three manuscripts against the two (mentioned in “Fawz al-Kiram”), and Shaykh ‘Awammah accepted in the Hashiyah of Al-Musannaf v 3 p 321 that he has four manuscripts not having this addition. Maulana Habir Ur-Rahan A’zami also relied on these manuscripts and not on the altered manuscript. In 1989, Dar At-Taj Beirut published the “Musannaf’” with the Tahqiq of Kamal Yusuf and it does not contain “under the navel”. The copy published with the Tahqiq of Ustaz Sa’if Al-Laham also does not contain this addition, but people of At-Tayib Academy Multan made this addition as it has preceded.
(T: see scan of Kamal Yusuf Al-Hut
A volume of Musannaf has been published with the Tahqiq of Shaykh Hamad ibn Abdillah and Shaykh Muhammad ibn Ibrahim, and I do not know if it has been completed or not. They have used eight hand-written manuscript and three published copies to publish their work, and in the introduction they have mentioned the altered copy of Idarah al-Quran: “This Hadith is found in the three published editions before of Al-Musannaf v 1 p 390 without this addition (meaning Idarah Al-Quran photocopied it from other publishers before of Bombay and Hyderabad) and the publisher (Idarah Al-Quran) did not indicate the manuscript in which he found this addition and where this manuscript can be found. This is why this published version falls from ilmi reliance rather all the publications of this house, it is obligatory not to rely on them, and how after lying on the Prophet (saw).” (Introduction of Al-Musannaf v 1 p 55 second Fasl)
So these Hazrat have eight manuscripts and three published copies and they criticized this addition of Idarah Al-Quran, so can anybody say after this addition is present in most of manuscripts, Kala thuma Kala.
(T: see at the end of the article the description of these eight manuscripts and what they said on the manuscript of Shaykh ‘Abid As-Sindhi).
5) ‘Allamah ‘Alaudin ibn Turkmani d 745 or 749 in “Johir An-Naqi” criticized Imam Al-Bayhaqi and defended the Hanafi Madhab, and this is not hidden to anybody. About the issue of putting the hands in the prayer, he defended his Madhab, and opposing the view of Imam Al-Bayhaqi, he quoted from ibn Abi Shaybah the Athar of Abu Mujliz about putting hands under the navel with its Isnad (“Johir An-Naqi” v 2 p 31). Now justice is required, if “Al-Musannaf” contained the narration of Hazrat Wail with words “under the navel”, would he not quote them? Imam Al-Bayhaqi mentioned the narration of Hazrat Wail with the Sanad of Musa ibn ‘Umayr and it does not have “under the navel” as we have mentioned before and he also mentioned the words “on the chest” with the Sanad: Muamil ibn Isma’il from Ath-Thawri from ‘Asim ibn Kulayb from his father from Wail. Allamah Al-Mardini (ibn Turkmani) remained silent on the first Sanad (same as ibn Abi Shaybah) and criticized the second because of Muamil. He did not bring against it (the first) the so called narration of Musannaf “with Jayid Isnad”, and if this addition existed he would not miss to mention it, so his silence shows that until 745, there was no reliable manuscript of “Al-Musannaf” with words “under the navel”.
So with our clarifications it becomes as clear as midday that the addition “under the navel” in the Hadith of Wail in Musannaf is absolutely not correct, and Shaykh Muhammad ‘Awammah based on two manuscripts opposing four, and the two manuscripts upon which he added these words and based himself to justify this addition, then according to his agreed sayings, this addition is not correct. Neglecting the oldest reliable manuscripts for the unreliable and manuscripts with error is a proof of his Madhabi bias, this is not a service to ‘Ilm. And then his defence of the altered copy published by Idarah Al-Quran of Karachi, this is also against precision and honesty. At least At-Tayib academy and Maktabah Imdadiyah were better on one point, and it is that they published the copy of Dar Al-Fikr and they added the words “under the navel” but between brackets: [Tahta Surah], but what they wrote in the Hashiyah is a sign of their Ta’assub rather a sign of their ignorance.
They wrote: “Under the navel, these words are present in some manuscripts of “Al-Musannaf” and the addition of Thiqah is accepted, and none denied it except Muhammad Hayat As-Sindhi d 1168, the one that was the student of Muhammad Mu’in Titwi Ash-Shi’i”
First: They did not quote any manuscript for this addition, so their reliance is on ‘Allamah Muhammad Hashim Sindhi’s “Dirham As-Surah” as they have indicated in the Hashiyah and they have also published this Risalah at the end, and the basis of Shaykh Muhammad Hashim has already been discussed before.
Secondly: The commentator to show his high level said that the addition of thiqah is accepted, while here it is not the case of addition of thiqah but existence in the manuscript.
Thirdly: It is said that only ‘Allamah Muhammad Hayat As-Sindhi denied it and nobody else, we said that ‘Allamah Nimawi and ‘Allamah Kashmiri also declared this narration to be “Ghayr Mahfuzah” or unreliable, but Maulana Habib Ur-Rahman A’zami also denied it as we have shown before. Then maybe the commentator does not know that the Risalah “Dirham As-Surah fi Wad’ Al-Yadayn tahta Surah” of Shaykh Muhammad Hashim As-Sindhi is in fact a refutation of Shayk Abul Hasan As-Sindhi the commentator of “Sahih Al-Bukhari” and others, and it is written in Shaykh Muhammad Hayat As-Sindhi’s “Ad-Durah fi Izhar Ghash Naqd Surah” that this Risalah was written with the advice and help of Shaykh Abul Hasan, and he also said in this Risalah that the addition in the manuscript of “Al-Musannaf” is a mistake of the copyist, as we have quoted earlier. So this matter shows that not only Muhammad Hayat As-Sindhi rejected the addition of “under the navel” but also Abul Hasan As-Sindhi.
Moreover, “Dirham As-Surah” has been answered by Shaykh Sayid Rushdullah Shah Pir Af Jandha Sahib Al-‘Ilm Ar-Rabi’ in “Darj Ad-Durar fi Wad’ Al-Aydi ‘ala Sudur”…
So saying that only Muhammad Hayat As-Sindhi denied this and nobody else is absolutely false and a prove of the commentator’s ignorance.
Fourthly: Look at the state of Ta’assub of the commentator, he mentioned Shaykh Muhammad Hashim with “Ash-Shaykh Muhammad Hashim Sindhi” but for Shaykh Muhammad Hayat As-Sindhi, he only wrote “Muhammad Hayat”.
Fifthly: The fire of this Ta’assub did not vanish yet on writing only “Muhammad Hayat” but he went on to write that he was the student of Muhammad Mu’in Titwi Shi’i. Who was Muhammad Mu’in and how was he? We do not desire to dwell in this. But the crime of Muhammad Hayat was to be his student, so what will be the meaning of Imam Abu Hanifah and Imam Muhammad being students of the Rafidi Jabir Al-Ju’fi. Here Shaykh Muhammad Hayat being student of Muhammad Mu’in has different effect as he refuted the Shi’a and the Quburiyah in his “Ibtal Ad-Dharaih”, then he took lessons of Hadith from ‘Allamah Abul Hasan Sindhi Al-Madni, and after his death, he became his successor and during 24 years he taught in the Haram Nabawwi. Moreover he also had the honour of being student of Shaykh Abdullah Salim al-Makki, Shaykh Abu Tahir ibn Ibrahim Al-Kurdi, Shaykh Hasan ibn Ali Al-‘Ajmi. But the commentator because of his interior filth did not see these Mashaykh. Maulana Sayd Abdul Hay Lukhnawi mentioned him with this title: “Ash-Shayk Al-Imam Al’Alim Al-Kabir Al-Muhadith Muhammad Hayat” (“Nuzhat Al-Khawatir v 6 p 301)
Sixthly: the commentator wrote that he died in 1168 and this is also false, as he died in 1163 as said by Sayid Abdul Hay…So you can see from all of this how people claiming this addition like justice, people who have this state of Ta’assub, and they declare it to be authentic, then there is no surprise in it.
End of Shaykh Irshad ul Haqq’s words
More examples of mistakes of copyists
To strengthen that these kinds of mistakes occur from copyists and it does not put in danger the books of the religion:
1) Shaykh Irshad ul Haqq Al-Athari mentioned in his “Tawdih Al-Kalam” p 860 and after (519 of old edition) a mistake of copyist:
“’Allamah Az-Zel’ai wrote: “An-Nassa’i said in his “Sunnan”, Qutaybah informed us from Al-Layth from Al-Qasim ibn Muhammad from ‘Abdullah ibn ‘Abdillah ibn ‘Umar from his father, he said: “From the Sunnah of the prayer is to make his right foot stand with its fingers facing the Qiblah and to sit on the left” end of it and after it, he named the chapter: “Bab Istiqbal Atraf Al-Asabi’ Al-Qadam Al-Qiblah ‘inda ‘Al-Qu’ud li Tashahud”” (“Nasb Ar-Rayah v 1 p 387-388)
Take “Sunnan An-Nassa’i” and look under this chapter (vol 1 p 136) you will see that the Hadith under this chapter is not with this Sanad. The matter is that under the previous chapter “Bab Kayfa Al-Julus li Tashahud al-Awal” Imam An-Nassa’i mentioned with the Sanad: “Qutaybah ibn Sa’id narrated to us, Al-Layth narrated to us from Yahya from Al-Qasim ibn Muhammad from ‘Abdullah ibn ‘Abdillah ibn ‘Umar” the narration: “From the Sunnah of the prayer is to lie down the left foot…”
And in the chapter after it “Bab Istiqbal Atraf Al-Asabi’ Al-Qadam”, he mentioned with the Sanad: “Ar-Rabi’ ibn Sulayman, Ishaq ibn Bakr narrated to us, my father narrated to me from ‘Amr ibn Al-Harith from Yahya that Al-Qasim narrated him from Abdullah ibn Abdillah from his father” and this is the narration that ‘Allamah Az-Zela’i mentioned above. And this is because the end of the Sanad of the two Hadith is close…and Maulana Abdul ‘Aziz also said this in Hashiyah: “It is strange that Allamah Az-Zela’i also mentioned this narration like this (v 1 p 418), but the reality became confuse to him” end of Shaykh Irshad’s words
So one can see that Az-Zela’i erred in the Sanad and mentioned a Matn with the Sanad of the previous chapter as there words were close. Or maybe from the manuscript he took from, the copyist made a mistake.
2) Shaykh Irshad ul Haqq also mentioned that in “Tabaqat ibn Sa’d” v 4 p 230, there is a similar mistake and this has been accepted in its Hashiyah “Bughyat al-Lami’”.
3) Shaykh Muhibullah Shah Rashidi in his Risalah “Jawdah At-Tanqih fi Masalah Rak’at At-Tarawih” p 38 and after mentioned a mistake of Mulla Ali Qari in his notes on “Sharh Wiqayah” in which he said: “So the consensus (‘Ijma) happened on what Al-Bayhaqi narrated with an authentic Isnad that they were standing on the time of ‘Umar upon 20 Rak’ah and on the time of ‘Uthman and ‘Ali similarly.”
And this is a mistake of Mulla Ali Qari as in none of the book of Al-Bayhaqi there is the addition “and on the time of ‘Uthman and ‘Ali similarly”. And An-Nimawi Al-Hanafi had no other solution but acknowledge this mistake of Mulla ali Qari in his “Athar Sunnan” p 353: “And it is not hidden for you that what Saib narrated from the Hadith of 20 Rak’ah, then some people of knowledge mentioned it with words “and on the time of ‘Uthman and ‘Ali similarly” and this saying is Mudraj and it is not found in the books of Al-Bayhaqi.”
4) Shaykh Zubayr Ali Zay in his Risalah “Namaz mein hath Bandne ka hukm or Maqam” mentioned on p 18 :
“Hafiz Al-Mizzi, Hafiz Az-Zahabi, and Hafiz ibn Hajar without any Sanad have mentioned that the mentioned (narrator) Muamil is “Munkar Al-Hadith”, but we did not find this Jarh of Al-Bukhari in his books, in “Tarikh Al-Kabir” v 8 p 49 mention the Tarjamah of Muamil ibn Isma’il but did not do Jarh of him.
And there is a rule of Zafar Ahmad Thanvi Sahib: “Anybody Imam Al-Bukhari mentioned in his Tawarikh and he did not criticize them, then he is thiqah (according to the Deobandiyah)” (Qawaid Ulum Hadith p 223)…
Imam Al-Bukhari said about Muamil ibn Sa’id Ar-Raji “Munkar Al-Hadith” (Tarikh v 8 p 49) and Hafiz Az-Zahabi and Hafiz ibn Hajar did not mention this Jarh of Al-Bukhari on Muamil ibn Sa’id (see “Lisan ul Mizan” v 6 p 161)
And Al-Bukhari did not mention Muamil ibn Isma’il in “ad-Du’afa”, and all older scholars that wrote about weak narrators like ibn ‘Adi, ibn Hibban, Al-‘Uqayli, ibn Jawzi and others did not mention this Jarh of Al-Bukhari on Muamil ibn Isma’il, so it shows that Hafiz Al-Mizzi erred in attributing that to Al-Bukhari, and Az-Zahabi and ibn Hajar followed him, and there are other examples of this see for instance ‘Ala ibn Al-Harith (“Mizan al-I’tidal” v 3 p 98 with Hashiyah)” End of Shaykh Zubayr’s words.
Also on p 30, Shaykh Zubayr said that Al-Mizzi, Az-Zahabi, ibn Hajar (“Tahzib Kamal” 18/526, “Mizan ul I’tidal” 4/228, “Tahzib ut-Tahzib” 10/381) all have attributed to Imam Al-Bukhari that he said about Muamil ibn Isma’il that “he is Munkar Al-Hadith”. And Shaykh Zubayr said: “Al-Bukhari mentioned Muamil ibn Ismail in “Tarikh Al-Kabir” v8 p 49 “Ta” 2107), and there is no mention of Muamil in his Kitab “Du’afa” and there are two narrations of Muamil in “Sahih Al-Bukhari (2700, 7083 with Fath Bari). (In Ta’liq form)
Hafiz Al-Mizzi said: “Al-Bukhari did Istishad with him” (Tahzib Al-Kamal v 18 p 527). (Meaning brought his narration as witness)
Muhammad Tahir Al-Maqdisi said about a narrator: “Rather he (Bukhari) did Istishad with him in two places to show he is thiqah” (“Shurut Al-Aimah Sittah”)
From this it is known that Muamil ibn Ismail is Thiqah for Al-Bukhari and not Munkar Al-Hadith.” End of Shaykh Zubayr’s words.
Shaykh Thanaullah Zia also mentioned the same in his Risalah “Namaz mein Hath Kahan Bandhen” p 24 and after: “Imam Bukhari mentioned him in “Tarikh ul Kabir” and “Tarikh As-Saghir” but he did not do any Jarh, while he mentioned Muamil ibn Sa’id after Mua’mil ibn Isma’il, and Bukhari declared him (Muamil ibn Sa’id) to be Munkar Al-Hadith…while Abu Hatim also tells Muamil ibn Sa’id to be Munkar ul-Hadith (Jarh wa Ta’dil v 8 p 375) and ibn Hibban also declared him to be “Munkar ul-Hadith” (Mizan Al-I’tidal v 6 p 572).” End of Shaykh Thanaullah’s words
Then Shaykh Thanaullah clearly said that someone erred in copying the Tarjamah of Muamil ibn Isma’il from “Tarikh ul Kabir” and he wrote the Tarjamah of Muamil ibn Sai’d mistakenly. Allah knows best. So it can be Al-Mizzi who erred, or he had a mistaken copy and the error came from a copyist.
And the prove for this is as said by Shaykh Thanaullah Zia is that when Imam Bukhari tells someone to be Munkar Al-Hadith, he does not consider it lawful to narrate from him as said by Imam Az-Zahabi: “Al-Bukhari said that for everyone about whom I say: Munkar al-Hadith, It is not permissible to narrate from him.” (“Mizan ul-I’tidal” v 1 p 119)
And Hafiz ibn Hajar also said this in “Lisan”: “And this saying is narrated with an authentic Isnad from Abdus Salam ibn Ahmad Al-Khaffaf from Al-Bukhari”
And it should be remembered that Al-Bukhari took some Ta’liq narrations of Muamil ibn Isma’il. (“Tahzib At-Tahzib” v 10 p 339)
So the quotes above show that Muamil ibn Isma’il is not Munkar Al-Hadith for Al-Bukhari, because if he was Munkar ul-Hadith, he would not take his narrations.
So this is the Tahqiq of Shaykh Thanaullah Zia, and it shows that Al-Mizzi can err in copying the manuscript of “Tarikh Al-Kabir”, and other scholars can follow him in this mistake.
And other examples are many as said by Shaykh Irshad ul Haqq, a beginner in Ilm ul-Hadith would not ignore that such errors of copyists happen, but ‘Awammah is blinded in Ta’asub for Ahnaf, and denies this.
As for Muhammad Awammah everybody can see his bias for his Madhab :
1) His defence of An-Nakhi’s Athar being dropped in Az-Zubaydi’s manuscript is childish and shows his great ignorance and Ta’assub, as such mistakes happen and there is no danger to the books of the religion.
2) He relied on ‘Abid As-Sindhi’s manuscript after telling it is not reliable.
3) He did not do Takhrij of this Hadith of Wail, and this seem to be clear Ta’assub, and shows one cannot rely on this man’s Tahqiq as it is for a sect and not for Islam.
4) He failed to mention that the manuscript of Shaykh Akram As-Sindhi had same defect as that of Az-Zubaydi
The problem with the manuscript of ‘Abid As-sindhi of Maktabah Al-Mahmudiyah:
Shaykh Thanaullah Zia in his Risalah “Namaz mein Hath Kahan Bandhein” wrote a Halfiyah Bayan saying:
”The author says taking an oath that he has seen the manuscript of ibn Abi Shaybah in the library of Pir Muhibullah Shah Rashidi, and there is no addition of “under the navel” in the end of the Hadith narrated by Wail ibn Hujr.”
He wrote: “This narration is quoted by our (Deobandi) brothers sometimes quoting from the edition of ibn Abi Shaybah published by Idarah Al-Quran wal Ulum Islamiyah Karachi, sometimes from the published version of Tayb Academy Multan, and sometimes they refer to the manuscript of Muhammad Akram Nasrpuri. These two manuscripts that are weak like the web of a spider are presented by our brothers as Urwah Wuthqa and for this they have done one of the worse ilmi Khyanat (treachery) of this century. The copy published by Idarah Al-Quran wal ‘Ulum Islamiyah with the Tahqiq and Ta’liq of Ustaz Abdul Khaliq Al-Afghani has been published before in India, and Idarah Al-Quran have in fact reproduced its photocopy, but they have added the addition “under the navel” with their impure hands which was not present in the original manuscript.”
Shaykh Thanaullah Zia wrote furthermore: “Sayid Muhibullah Shah Rashidi denied this clearly. Here is the Bayan of Shah Sahib: “An Idarah from Karachi took a (photocopy of a) manuscript from us of “Musannaf ibn Abi Shaybah” to publish it, but in two places they have added words to the Hadith of Allah (Subhanahu wa Ta’ala)’s Messenger which are not present in the original Manuscript, rather all the Maktabah of Pak and Hind that have a manuscript of this book, none of them has this word. This book was first published in Hyderabad then maybe in Bombay but they did not see these words in their Manuscripts, this is why they did not publish these words, despite that the people of Hyderabad are Hanafi, but the people of Karachi have exceeded the limits, Apna Ulu sidha karne ke lie, they have added words from themselves in Ahadith. They did not have fear of Allah (Subhanahu wa Ta’ala) about the result of such an action in His tribunal and about the shameful consequences they will face. Is this contribution to Hadith or extreme fraud and a great treachery? For the moment we have only seen two inventions of these people, but we fear what they could have done in other places. Brothers, these are the actions of Hanafi Muqalideen…”
Note: We have a photocopy of this letter, whoever desires to loot at it can see it.”
Shaykh Thanaullah gave these details of the manuscript of Pir Jandha:
“This copy was started by Shaykh Fath Muhammad An-Nizamani Al-Hanafi in 7 Sha’ban 1317 for Sayid Abu Turab Rushdullah Rashidi Sahib Al-‘Ilm Ar-Rabi’, and it was completed on Sunday 9 Rabi’ al-Awwal 1321 before Thuhr.”
He also quoted from the Risalah Makhtutah of “Darj Ad-Durar fi wad’ Al-Aydi ‘ala Sudur” p 62 of As-Sayid Rushdullah Shah Rashidi that the manuscript in his possession did not have this addition:
“And this manuscript does not contain at the end of the Hadith “under the navel” as As-Sayid Rushdullah Shah Rashidi wrote: “Know that it is accepted by the two sides (that of Shaykh Muhammad Hayat As-Sindhi and Shaykh Muhammad Hashim Sindhi) that some of the Manuscripts of Musannaf contain the Hadith of Wail with the addition “under the navel” and some do not contain it and upon this is my manuscript of Musannaf that is taken (Manqulah) from the Manuscript of Musannaf of Shaykh Muhammad ‘Abid As-Sindhi that is present now in Maktabah Al-Mahmudiyah in Madinah Munawwarah” (Makhtutah of “Darj Ad-Durar fi wad’ Al-Aydi ‘ala Sudur” p 62)
Shaykh Thanaullah said that the copyist of this manuscript for Shaykh ‘Abid As-Sindhi is Shaykh ‘Inayatullah Al-Hanafi and he copied it in 1229. See the scan of the last page of this manuscript with the name of Shaykh ‘Inayatullah and date, and it is told to be a copy from Shaykh ‘Abid As-Sindhi’s manuscript of Maktabah Al-Mahmudiyah.
See photocopies of the last page of manuscript of Pir Jandha as given by Shaykh Thanaullah Zia:
And Shaykh Fath Muhammad An-Nizamani said this manuscript is taken from a copy send by Shaykh Shamsul Haqq Al-’Azimabadi, and the manuscript of ‘Allamah Al-‘Azimabadi is lost until now, so we could see who copied it for him from the manuscript of ‘Abid As-Sindhi.
But the problem is that the manuscript of ‘Abid As-Sindhi is that of Maktabah Al-Mahmudiyah in Madinah. This manuscript contains this addition as shown by Muhammad ‘Awammah who used it to prove the addition “under the navel”. He also told that Muhsin ibn Muhsin Az-Zaraqi wrote it in 1229 for ‘Abid As-Sindhi.
While in the manuscript of Shaykh Rushdullah Ar-Rashidi that is taken from Shaykh ‘Abid As-Sindhi’s manuscript, there is not this addition as shown in the scan shown by Shaykh Zubayr Ali Zay, and as attested by Shaykh Rushdullah Ar-Rashidi in “Darj Ad-Durar”, his great son Muhibullah Shah Ar-Rashidi, Shaykh Irshad Ul Haqq Athari and Shaykh Thanaullah Zia.
And the manuscript of Pir Jandha tells that ‘Inayatullah Al-Hanafi wrote in in 1229 and the copy in the hands of Abu ‘Awammah tells that Muhsin ibn Muhsin wrote it in 1229.
Hamad ibn Abdillah Al-Jum’ah and Muhammad ibn Ibrahim Al-Luhaydan have recently published a copy of Musannaf ibn Abi Shaybah, these noble Shuyukh took help of 11 Manuscripts to publish it, and this is the list of them
1) Manuscript Dar Al-Kutub Al-Wataniyah of Tunis
2) Manuscript Al-Maktabah Al-Mahmudiyah of Madinah
3) Manuscript Az-Zahiriyah (first) of Damascus
4) Manuscript Az-Zahiriyah (second) of Damascus
5) Manuscript Jami’ah Islamiyah (first) in Madinah
6) Manuscript Jami’ah Islamiyah (second) in Madinah
7) Manuscript Ahmad Ath-Thalith in Turkey
8) Manuscript of Jami’ah Al-Imam Muhammad ibn Su’ud Al- Islamiyah in Ryad
9) Published version of Salafiyah in India
10) Published version of Imdadiyah in Makkah
11) Published version of Dar ‘Alim Al-Kutub in Ryad
Al-Luhaydan and Al-Jum’ah have also mentioned in notes of their published copy that the manuscript of ‘Abid Sindhi of Maktabah Mahmudiyah contains this addition, but they said: “The handwriting differs in the middle from the beginning and the end. Maybe Abid As-Sindhi employed two copyists for it.”
And they also told that the manuscript of Shaykh ‘Abid As-Sindhi contains many mistakes in writing, many Isnads are omitted, and although this manuscript is famous for its photocopies being spread in many places, but it is a weak manuscript.
And even Muhammad ‘Awammah agreed it is not reliable.
So this would mean that this manuscript had two copyists, one being ‘Inayatullah Al-Hanafi and the other Muhsin ibn Muhsin Az-Zaraqi, and ‘Allamah Al-‘Azimabadi obtained the one written by ‘Inayatullah Al-Hanafi not having this addition and Fath An-Nizamani copied it for Shaykh Rushdullah Ar-Rashidi, or maybe the copyist for Al-‘Azimabadi erred and dropped this addition or Fath An-Nizamani dropped it by mistake, Allah knows best.
Yet there is no mention of ‘Inayatullah Al-Hanafi on the copy of ‘Abid As-Sindhi and there is no mention of Az-Zaraqi on the manuscript of Pir Jandha. So there is a mystery here, what really happened?
And in all cases, everybody agrees that the manuscript of Shaykh ‘Abid As-Sindhi is weak.
And Al-Luhaydan and Al-Jum’ah had eight manuscripts, and only two had this addition, the one of Az-Zubaydi who dropped the Athar or Ibrahim An-Nakhi and the one of ‘Abid As-Sindhi that is weak. And all other manuscripts that have both the Athar of An-Nakh’i and the Marfu’ Hadith of Wail do not have this addition.
So this strengthens the saying of Shaykh Muhammad Hayat As-Sindhi, and this is why Al-Luhaydan and Al-Jum’ah did not add it in the Matn of the Hadith.
May Allah send Salah and Salam on the Prophet (saw), his household, his companions and those who follow them.