Women Pray with Hands on Chest in Salaah

One of the many sunan (pl. sunnah) that has been lost by our Shee`ahs is in regards to what women do during Salaah. What am I talking about? I am talking about women placing their hands upon their chest / breast during salaah. I will present aHaadeeth from our Imaams and I will also present scholarly opinion from the classical scholars all the way to the contemporary scholars on what they say concerning the women placing their hands upon their chest (breasts).

This action, placing your hands on your chest, is said to be a mustaHab act, not doing so will not make your prayers invalid. Wallaahu A`lim (And Allaah knows best).

وَ بِهَذِهِ الْأَسَانِيدِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لَا تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا

“When the women stand in Salaah, she joins her feet together without separation between them, and she joins her hands towards her breast at the place of her chest”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 335 – 336, hadeeth # 2

2.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 8, pg. 94, hadeeth # 118

Grading:

1.     Al-Majlisi said this hadeeth is SaHeeH
à Mir’aat Al-`Uqool, vol. 2, pg. 343

2.     Bahboodee said this hadeeth is SaHeeH

à SaHeeH Al-Kaafi, vol. 1, pg. 284

In Another SaHeeH hadeeth in Al-Sadooq’s `Ilal al-Sharaa’i` through a different chain, it is said:

وتضم يديها إلى صدرها لمكان ثدييها
“She places her hands towards her breasts at the place of her chest”

Source:

1.     Al-Sadooq, `Ilal Al-Sharaa’i`, vol. 2, ch. 68, pg. 355, hadeeth # 1

In another hadeeth it is said:

و وضعت يديها على صدرها

“And she places her hand on her chest”

Source:

1.     Al-Sadooq, Al-KhiSaal, vol. 2, pg. 585, hadeeth # 12

 و وضعت يديها على صدرها لمكان ثدييها

“And she places her hand on her chest at the place of her chest”
Source:

1.     Fiqh Al-RiDaa, ch. 7, pg. 115

Scholarly Opinion:

(Taken from my personal copy of Al-Sadooq's Man Laa YaHDuruh Al-Faqeeh, vol. 1, Chapter: Etiquettes of Women in Salaah, pg. 144)

1a.) Al-Sadooq says in Man Laa YaHDuruh Al-Faqeeh:

‎صلاتها جمعت بين قدميها ولم تفرج بينهما، ووضعت يديها على صدرها

“Her salaah: She joins her feet, without separation between them, and she places her hands on her chest”

Source:

1.     Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 372

1b.) Al-Sadooq says in Al-Hidaayah:

ووضعت يديها على صدرها لمكان ثدييها

“She places her hands on her chest at the place of her breast”

Source:

1.     Al-Sadooq, Al-Hidaayah, pg. 165

2.) Al-Mufeed says in Ahkaam Al-Nisaa’:

ووضعت أصابع يدها اليمنى على ثديها الأيمن، وأصابع يدها اليسرى على ثديها الأيسر

“She places the fingers of her right hand upon her right breast, and the fingers of her left hand upon her left breast”

Source:

1.     Al-Mufeed, aHkaam Al-Nisaa’, pg. 26

3.) Al-Toosi says in Al-Nihaayah:

‎ويستحب لها إذا قامت في الصلاة أن تجمع بين قدميها ، ولا تفرج بينهما ، وتضم يديها إلى صدرها لمكان ثديها

“And it is mustaHab for her when she stands in Salaah that she joines her feet, without separation between them, and she joins her hands towards her breast at the place of her chest”

Source:

1.     Al-Toosi, Al-Nihaayah, pg. 73

4a.) `Allaamah Al-Hillee says in Qawaa’id Al-aHkaam:

المرأة كالرجل في الصلاة ، إلا أنها في حال القيام تجمع بين قدميها وتضم يديها إلى صدرها
“The women is like the man in Salaah, except in the state of rukoo` that she joins her feet and joins her hands towards her chest”
Source:

1.     Al-Hillee, Qawaa’id Al-aHkaam, vol. 1, pg. 282

4b.) `Allaamah Al-Hillee says in Nihaayah Al-iHkaam:

ويستحب لها إذا قامت في الصلاة أن تجمع بين قدميها ، ولا تفرج بينهما ، وتضم يديها إلى صدرها لمكان ثديها

“And it is mustaHab for her when she stands in Salaah that she joines her feet, without separation between them, and she joins her hands towards her chest at the place of her breasts”
Source:

1.     Al-Hillee, Nihaayah Al-iHkaam, vol. 1, pg. 525

5.) Al-Bahaa’ee (d. 1031 AH) says in Al-Habl Al-Mateen:

إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما وتضم يديها إلى صدرها لمكان ثدييها
“When the women stand in Salaah, she joins her feet, without separation between them, and she joins her hands towards her chest at the place of her breasts”
Source:

1.     Al-Bahaa’ee, Al-Habl Al-Mateen, pg. 212

6a.) Al-Sabzawaaree (d. 1090 AH) says in Kafaayah Al-aHkaam:
إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما ، وتضم يديها إلى صدرها لمكان ثدييها
“When the women stand in Salaah, she joins her feet, without separation between them, and she joins her hands towards her chest at the place of her breasts”
Source:

1.     Al-Sabzawaaree, Kafaayah Al-aHkaam, vol. 1, pg. 100

6b.) Al-Sabzawaaree (d. 1090 AH) says in Al-Dhakheerah Al-Ma`aad:

إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما ، وتضم يديها إلى صدرها لمكان ثدييها
“When the women stand in Salaah, she joins her feet, without separation between them, and she joins her hands towards her chest at the place of her breasts”
Source:

1.     Al-Sabzawaaree, Al-Dhakheerah Al-Ma`aad, vol. 1, pg. 295

7.) Al-BaHraanee (d. 1186 AH) says in Al-Hadaa’iq Al-NaaDirah:

وأما المرأة فإنها تضم يديها إلى صدرها لمكان ثدييها
 “And concerning the women that she joins her hands upon her chest at the place of her breast”
Source:

1.     Al-BaHraanee, Al-Hadaa’iq Al-NaaDirah, vol. 8, pg. 87

8.) Kaashif Al-GhiTaa’ (d. 1228 AH) says in Kashf Al-GhiTaa’:

وضمت يديها إلى صدرها لمكان ثدييها

أقول ويأتي ما ذكر في الرواية من ضم اليدين بوجوه منها وضع الزندين أو العضدين على الثديين ومنها وضع الكفين عليهما

“And she joins her hands towards her chest at the place of her breasts”
“I say: What comes in the narration about joining the surface of her hands and placing the forearms or upper arm upon her breasts and placing her palms upon it (her breast)”
Source:

1.     Kaashif Al-GhiTaa’, Kashf Al-GhiTaa’, vol. 1, pg. 251

9.) Al-Yazdee (d. 1337 AH) says in Al-`Urwah Al-Wuthqa:

(Taken from my personal copy of Al-Yazdee's Al-`Urwah Al-Wuthqa, vol. 2, pg. 614)

وضم ثدييها إلى صدرها بيديها
Highlighted: "Joins (at) her breast towards her chest her hands"

Source:

1.     Al-Yazdee, Al-`Urwah Al-Wuthqa, vol. 2, Kitaab Al-Salaah, pg. 614, ruling # 16

Here are a picture from a Salaah manuel that I have found at my house, this will allow you to see how women are suppose to put their hands upon their chest.

Here is another one I’ve found that describes how to pray for women.

SaHeeH Hadeeth on the Infallibility of the Imaams

One of the fundamental beliefs of the Shee`ahs is in regards to the infallibility (عِصْمَة) of the Imaams. We are always bombarded with Questions on if there are ANY explicit SaHeeH hadeeth in regards to the Imaams calling themselves ma`soom or claiming `iSmah in anyway. Inshaa’Allaah I will provide with you SaHeeH aHaadeeth of our Imaams calling themselves to be infallible (مَعْصُوم).

Excerpt of a much larger Hadeeth that is talking about the characteristics of the Imaams.

بَقِيَّةً مِنْ آدَمَ ع وَ خِيَرَةً مِنْ ذُرِّيَّةِ نُوحٍ وَ مُصْطَفًى مِنْ آلِ إِبْرَاهِيمَ وَ سُلَالَةً مِنْ إِسْمَاعِيلَ وَ صَفْوَةً مِنْ عِتْرَةِ مُحَمَّدٍ ص لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ اللَّهِ يَحْفَظُهُ وَ يَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَ جُنُودِهِ مَدْفُوعاً عَنْهُ وُقُوبُ الْغَوَاسِقِ وَ نُفُوثُ كُلِّ فَاسِقٍ مَصْرُوفاً عَنْهُ قَوَارِفُ السُّوءِ مُبْرَأً مِنَ الْعَاهَاتِ مَحْجُوباً عَنِ الْآفَاتِ مَعْصُوماً مِنَ الزَّلَّاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا

Imaam Al-Saadiq (عليه السلام) said:“...He is the remainder from Aadam (عليه السلام), the best (ones) from the progeny of Nooh (عليه السلام), the chosen one from the family (ahl) of Ibraaheem (عليه السلام), and the offspring from Ismaa`eel, and the elite (ones) from the lineage (`itrah) of Muhammad (صلى الله عليه وآله وسلم), He has always been looked after by the eyes of Allaah who protects him and guards him with his curtain, he is expelled from the ropes of Iblees, and he is a solder he pushes away from approaching twilight. And all immorality (fisq) and evil is discharged from him, he is free deformities, he is veiled from diseases, he is ma`soom from (any) minor sin, and he is preserved from all (types) of filth (fawaaHish)...”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, Ch. 15, hadeeth # 2, pg. 203 - 205

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 2, pg. 400

Here is a SaHeeH hadeeth found in Al-Sadooq’s Kamaal Al-Deen, that Imaam `Alee (عليه السلام) has specifically said that “we”, the Ahl Al-Bayt, are ma`soom.

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن حماد بن عيسى عن إبراهيم بن عمر اليماني عن سليم بن قيس الهلالي عن أمير المؤمنين علي بن أبي طالب ع قال إن الله تبارك و تعالى طهرنا و عصمنا و جعلنا شهداء على خلقه و حججا في أرضه و جعلنا مع القرآن و جعل القرآن معنا لا نفارقه و لا يفارقنا

Ameer Al-Mu’mineen `Alee bin Abee Taalib (عليه السلام) said: “Verily Allaah (تبارك و تعالى) has purified us and (made) us infallible (`iSmunaa), and made us witnesses upon his creations, and his proof on his earth, and made us with the Qur’aan, and made the Qur’aan with us. We she not separate from it (The Qur’aan) nor shall it (the Qur’aan) separate from us”

Source:

1.       Al-Sadooq, Kamaal Al-Deen, vol. 1, ch. 22, pg. 240, hadeeth # 63

Here is the same hadeeth going through a different chain in the beginning of the isnaad, this is found in Al-Kaafi

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ص قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى طَهَّرَنَا وَ عَصَمَنَا وَ جَعَلَنَا شُهَدَاءَ عَلَى خَلْقِهِ وَ حُجَّتَهُ فِي أَرْضِهِ وَ جَعَلَنَا مَعَ الْقُرْآنِ وَ جَعَلَ الْقُرْآنَ مَعَنَا لَا نُفَارِقُهُ وَ لَا يُفَارِقُنَا

Ameer Al-Mu’mineen `Alee bin Abee Taalib (عليه السلام) said: “Verily Allaah (تبارك و تعالى) has purified us and (made) us infallible (`iSmunaa), and made us witnesses upon his creations, and his proof on his earth, and made us with the Qur’aan, and made the Qur’aan with us. We shall not separate from it (The Qur’aan) nor shall it (the Qur’aan) separate from us”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, Ch. 15, hadeeth # 2, pg. 203 - 205

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 2, pg. 343

قَالَ قُلْتُ فَمَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ اللَّهِ نَحْنُ تَرَاجِمَةُ أَمْرِ اللَّهِ نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِطَاعَتِنَا وَ نَهَى عَنْ مَعْصِيَتِنَا نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَ فَوْقَ الْأَرْضِ

“He (the narrator) said: I said: ‘So what are you?’ He [Imaam Al-Saadiq (عليه السلام)] said: ‘We are the reservoir of the knowledge (`ilm) of Allaah, we are the explainers of the commands of Allaah, we are the ma`soom people. Allaah (تبارك و تعالى) has commanded to obey us, and has prohibited from insurgence (against) us, we are well advocated proof (al-hujja) for who is under the heaves and above the earth.”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, pg. 269 – 270, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 3, pg. 159

This last hadeeth has one minor problem in the isnaad. The primary narrator Sadeer is majhool, per Al-Khoei (See: Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 8, pg. 34, person # 4982). But this isn’t an issue, one majhool narrator can EASILY be overlooked when you have 3 other SaHeeH aHaadeeth to back up the claim of the Imaams being ma`soom.

How to Perform Tayammum (From Quran, Hadith and Books of Fiqh)

Al-Ghuraabiyyah: Jibraa'eel Makes a Mistake in Revelation

I have always heard this propaganda that Shee`ahs claim that Jibraa’eel (عليه السلام) made a mistake in sending the revelation to Prophet Muhammad (صلى الله عليه وآله وسلم), but instead he was suppose to send it to Imaam `Alee (عليه السلام). Of course we know that this is purely a lie, but after looking through some books of history, it seems that there was a sect that believed in such blasphemy.

There was a group called Al-Ghuraabiyyah:

(Taken from my personal copy of Al-Baghdaadee’s Al-Firq Bayn Al-Firaq, pg. 250 - 251)

“Al-Ghuraabiyyah: They claim that Allaah (عَزَّ وَ جَلَّ) sent Jibra’eel (عليه السلام) to `Alee (عليه السلام), (but) he (Jibra’eel) made a mistake and went to Muhammad (صلى الله عليه وآله وسلم), because they looked alike. They said: He resembled him like a crow (ghuraab) with (another) crow, and a fly with (another) fly. They claim that `Alee (عليه السلام) was a Rasool (Messenger) and his children after him are Rasools (Messengers). This sect (firqah) greets (one another) by saying: ‘May Allaah curse the feathered one’, meaning Jibra’eel (عليه السلام).

The Kufr (disbelief) of this sect is more than the kufr of the Jews, those who said to the Messenger of Allaah (صلى الله عليه وآله وسلم): ‘Who brought you the waHee (revelation) from Allaah, the Most Higher?’ So he (صلى الله عليه وآله وسلم) said: ‘Jibra’eel.’ And they said: ‘We do not like Jibraa’eel because he brings chastisement.’ And they said: ‘If Mikaa’eel had brought waHee to you, and he never brings anything except for raHmah (mercy), we would have believed in you. Now the jews with their kufr (disbelief) in the Prophet (صلى الله عليه وآله وسلم) and their hostility to Jibraa’eel (عليه السلام), do not curse Jibraa’eel, and verily they claim that he (Jibraa’eel) is from the angels of chastisement and not from the raHmah (mercy). And the Al-Ghuraabiyyah from the raafiDahs curse Jibraa’eel (عليه السلام) and Muhammad (صلى الله عليه وآله وسلم). And Allaah, The Most High has said: “Whoever is the enemy of Allaah, and His angels and His apostles and Jibraa’eel and Mikaa’eel, surely Allaah is the enemy of the kafireen (unbelievers” (2:92). In this (we find) a confirmation of their kufr for anyone who hates the angels. It is not permissible to include them amongst the groups of the Muslims whom Allaah (has said) they are kaafirs.”

Source:

1.       Al-Baghdaadee, Al-Firq Bayn Al-Firaq, pg. 250 - 251

(Taken from my personal copy of Ibn Qutaybah’s Ta'weel Mukhtalif Al-Hadeeth, pg. 157)

ومنهم الغرابية وهم الذين ذكروا أن عليا رضي الله عنه كان أشبه بالنبي صلى الله عليه وسلم من الغراب بالغراب فغلط جبريل عليه السلام حين بعث إلى علي لشبهه به

“And from them, Al-Ghuraabiyyah, they are those who say that `Alee (رضي الله عنه) from him was that he resembled the prophet (like) the crow with (another ) crow, and Jibraa’eel (عليه السلام) made a mistake at the time of ba`ath to `Alee but he (Muhammad) resembled him (`Alee).

Source:

1.     Ibn Qutaybah, Ta’weel Mukhtalif Al-Hadeeth, pg. 157

(Taken from my personal copy of Ibn Atheer’s Al-Lubaab fee Tahdheeb Al-Ansaab, vol. 2, pg. 129)

الغرابية وهم يزعمون أن جبريل عليه السلام غلط في النزول على محمد صلى الله عليه وسلم وإنما كان مبعوثا إلى علي رضي الله عنه 

“Al-Ghuraabiyyah: They claim that Jibraa’eel (عليه السلام) made a mistake revealing to `Alee, (to) Muhammad (صلى الله عليه وآله وسلم) and he was to reveal it to `Alee (رضي الله عنه)”

Source:

1.     Ibn Al-Atheer, Al-Lubaab fee Tahdheeb Al-Ansaab, vol. 2, pg. 129

غرابية لأنهم ذكروا أن عليا كان أشبه بالنبي صلى الله عليه وسلم من الغراب بالغراب فغلط جبريل حين بعث إلى علي لشبه النبي صلى الله عليه وسلم به

“Al-Ghuraabiyyah, they say that `Alee resembled the Prophet (صلى الله عليه وآله وسلم) like a crow with (another) crow, and Jibraa’eel made a mistake at the time of the ba`ath, (because) `Alee resembled the Prophet (صلى الله عليه وآله وسلم).”

Source:

1.     Ibn Qutaybah, Al-Ma`aarif, pg. 623

Here is a Shee`ah Scholar, Al-Buroojirdee, talking about this sect, and their belief.

الغرابية ، قالوا : محمد بعلي أشبة من الغراب بالغراب والذباب بالذباب ، فبعث الله جبرائيل إلى علي ، فغلط جبرائيل في تبليغ الرسالة من علي عليه السلام إلى محمد صلى الله عليه وآله

“Al-Ghuraabiyyah: They say that Muhammad and `Alee resembled each other, like a crow with (another) crow, and a fly with (another) fly. Jibraa’eel was (suppose) to do the ba`ath to `Alee, but Jibraa’eel made a mistake in communicating the risaalah (message) from `Alee (عليه السلام) to Muhammad (صلى الله عليه وآله وسلم).”

Source:

1.     Al-Buroojirdee, Taraa’if Al-Maqaal, vol. 2, pg. 232, Sect # 29

One thing that stood out to me whenever I was reading about this group was how idiotic its followers were. They said that `Alee (عليه السلام) resembled the Prophet (صلى الله عليه وآله وسلم). At the time of Revelation (ba`ath), Imaam `Alee (عليه السلام) was 10 years old, and the Prophet (صلى الله عليه وآله وسلم) was 40 years old, this is an established fact. How and when did a 40 year old EVER resemble a 10 year old?

This is sheer stupidity, this sect has never been accepted among the Shee`ah sects, and certainly not amongst the Imaamiyyah (12’er Shee`ahs). This sect is pure kufr, and they are out of the fold of Islaam.

Hadeeth: "Allaah created Adam in his image"

I have seen people take out this hadeeth of “Allaah has created Adam in his image”, and say this is one of Aboo Hurayrah’s fabrications. I wanted to know if this hadeeth exists in our books. And what do you know? This is a very well known hadeeth, and some of the companions of the Imaam asked the Imaam regarding this specific hadeeth, and the Imaam (عليه السلام) did not deny this hadeeth coming from the Prophet (صلى الله عليه وآله وسلم) nor did they call it a fabrication.

This hadeeth has been narrated through various isnaads.

حدثنا أحمد بن الحسن القطان قال حدثنا أبو سعيد الحسن بن علي بن الحسين السكري قال حدثنا الحكم بن أسلم قال حدثنا ابن علية عن الجريري عن أبي الورد بن ثمامة عن علي ع قال سمع النبي ص رجلا يقول لرجل قبح الله وجهك و وجه من يشبهك فقال ص مه لا تقل هذا فإن الله خلق آدم على صورته

He said: “The Prophet (صلى الله عليه وآله وسلم) heard a man say to (another) man: ‘May Allaah deform your face, and of everyone who resembles you’. So he (صلى الله عليه وآله وسلم) said: ‘Do not say this, for verily Allaah has created Adam in his image’.”

Source:

1.       Al-Sadooq, Al-TawHeed, ch. 12, pg. 152, hadeeth # 10

Now here is a two aHaadeeth of people relating the hadeeth to our Imaams, and look at their response. They will also give a brief ta’wil (commentary) on what the Prophet (صلى الله عليه وآله وسلم) meant when he said this.

Here is the commentary / meaning of this hadeeth from our Imaams:

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن علي بن معبد عن الحسين بن خالد قال قلت للرضا ع يا ابن رسول الله ص إن الناس يروون أن رسول الله ص قال إن الله عز و جل خلق آدم على صورته فقال قاتلهم الله لقد حذفوا أول الحديث إن رسول الله ص مر برجلين يتسابان فسمع أحدهما يقول لصاحبه قبح الله وجهك و وجه من يشبهك فقال ص له يا عبد الله لا تقل هذا لأخيك فإن الله عز و جل خلق آدم على صورته

I said to Al-RiDaa (عليه السلام): ‘O son of the Messenger of Allaah (صلى الله عليه وآله وسلم). The people narrate that the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “That Allaah (عَزَّ وَ جَلَّ) created Adam in His image.” So he (عليه السلام) said: ‘May God kill them! They have deleted the beginning (part) of the hadeeth. The Messenger of Allaah (صلى الله عليه وآله وسلم) passed by two men who were abusing each other.  He (صلى الله عليه وآله وسلم) heard one of his companions say, ‘May Allaah deform your face and of everyone who resembles you!’  So he (صلى الله عليه وآله وسلم) said to him: ‘O `Abd Allaah! Do not say this to your brother since indeed Allaah (عَزَّ وَ جَلَّ) created Adam in his image.’”

Source:

1.     Al-Sadooq, `Uyoon Al-Akhbaar Al-RiDaa, vol. 1, ch. 11, pg. 119, hadeeth # 12

2.     Al-Sadooq, Al-TawHeed, ch. 12, pg. 152, hadeeth # 12

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّا يَرْوُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِيَ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏

 “I asked Abaa Ja`far (عليه السلام) about which they narrate that Allaah created Adam in his image. So he (عليه السلام) said: ‘It is created in a new image, and Allaah chose and selected it over the other various images and He joined to it himself like the joining of the ka`bah to itself, and the soul to itself. So it said: ‘My House, and we have blown my spirit in him’”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-TawHeed, Ch. Al-RooH, pg. 134, hadeeth # 4

2.     Al-Sadooq, Al-TawHeed, ch. 6, pg. 103, hadeeth # 18

Grading:

1.       Al-Majlisi said this hadeeth is Da`eef (Weak)
à Mir’aat Al-`Uqool, vol. 2, pg. 84

And here is a commentary of this hadeeth from a classical scholar:

Al-MurtaDa says:

أ و ليس ظاهر هذا الخبر يقتضي التشبيه و أن له تعالى عن ذلك صورة الجواب قلنا قد قيل في تأويل هذا الخبر أن الهاء في قوله في صورته إذا صح هذا الخبر راجعة إلى آدم ع دون الله فكان المعنى أنه تعالى خلقه على الصورة التي قبض عليها و أن حاله لم يتغير في الصورة بزيادة و لا نقصان كما تتغير أحوال البشر و ذكر

"It is not necessary that this khabar (hadeeth) apparently implies tashbeeh (likening) and that Allah has an image. We say our answer is: That the ‘haa’ in Sooratuh, if this statement is SaHeeH, is that it goes back to Adam not Allah. And that the meaning is that The Most High (Allaah) created Adam in the image that he was when He seized him (i.e. died). And that he did not change in the image through growth or anything similar like other humans.”

Source:

1.     Al-MurtaDa, Tanzeeh Al-Anbiyaa, pg. 127

So I wouldn’t jump the gun so quickly and say that a Hadeeth is fabricated when neither our Imaams nor our classical scholars have said these statements.

And Allaah knows best.

Sunnah of Wearing Socks and Shoes with the Right Leg before the Left Leg

(Taken from my personal copy of Wasaa’il Al-Shee`ah, vol. 3, Kitaab Al-Salaah, Section of aHkaam of Clothing , ch. 43, pg. 390 – 391)

(In the 30 Volume Wasaa’il Al-Shee`ah, vol. 5, pg. 73)

بَابُ اسْتِحْبَابِ الِابْتِدَاءِ فِي لُبْسِ الْخُفِّ وَ النَّعْلِ بِالْيَمِينِ وَ فِي خَلْعِهِمَا بِالْيَسَارِ وَ اسْتِحْبَابِ لُبْسِ الثِّيَابِ مِمَّا يَلِي الْيَمِينَ

“Chapter on the desirability to begin wearing al-khuff (leather socks/socks) and shoes with the right (foot) and removing it with the left (foot) and the desirability of wearing clothes of which following the right”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مِنَ السُّنَّةِ خَلْعُ الْخُفِّ الْيَسَارِ قَبْلَ الْيَمِينِ وَ لُبْسُ الْيَمِينِ قَبْلَ الْيَسَارِ

Abee Ja`far (عليه السلام) said: “It is from the sunnah to remove the left khuff (leather socks) before the right and wear the right before the left”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 6, pg. 467, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 22, pg. 352

وَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا لَبِسْتَ نَعْلَكَ أَوْ خُفَّكَ فَابْدَأْ بِالْيَمِينِ وَ إِذَا خَلَعْتَ فَابْدَأْ بِالْيَسَارِ

Abee `Abd Allaah (عليه السلام) said: “When you wear shoes or khuff begin with the right (leg) and when you remove begin with the left (leg)”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 6, pg. 467, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
à Mir’aat Al-`Uqool, vol. 22, pg. 353

وَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ يَقُولُ إِذَا لَبِسَ أَحَدُكُمْ نَعْلَهُ فَلْيَلْبَسِ الْيَمِينَ قَبْلَ الْيَسَارِ وَ إِذَا خَلَعَهَا فَلْيَخْلَعِ الْيُسْرَى قَبْلَ الْيُمْنَى

He (عليه السلام) said: “If one of you wears his shoes wear the right (leg) before the left (leg) and if you remove, remove the left (leg) before the right (leg)”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 6, pg. 467, hadeeth # 3

الْحَسَنُ الطَّبْرِسِيُّ فِي مَكَارِمِ الْأَخْلَاقِ عَنِ النَّبِيِّ ص قَالَ إِذَا لَبِسْتُمْ وَ تَوَضَّأْتُمْ فَابْدَءُوا بِمَيَامِنِكُمْ

The Prophet (صلى الله عليه وآله وسلم) said: “When you wear and do wuDoo’ begin with your right”

Source:

1.     Shareef RaDee, Makaarim Al-Akhlaaq, pg. 102

Salmaan Al-Faarsee (2nd ed.)

People in Red are Majhool; and people in Blue are Ghuluww (exaggerator) - Weak

حمدويه بن نصير قال حدثنا أبو الحسين بن نوح قال حدثنا صفوان بن يحيى عن ابن بكير عن زرارة قال سمعت أبا عبد الله (ع) يقول: أدرك سلمان العلم الأول و العلم الآخر و هو بحر لا ينضح و هو منا أهل البيت (ع)

“Salmaan understands the `ilm of the Awwal (First) and `ilm of the aakhir (Last) and he is a sea that doesn’t leak (?), and he is from us, the ahl al-bayt (عليه السلام)”
Source:

1.     Al-Kashee, Rijaal, pg. 12, hadeeth # 25

This hadeeth SaHeeH

Aboo Al-Hussayn bin NooH is actually Ayyob bin NooH bin Darraaj, who is thiqah (trustworthy)

He narrates from Safwaan (taken from Al-Khoei's Mu`jam):
و عن أبي طالب و ابن أبي عمير و ابن سنان و ابن مسكان و حريز و الحسن بن علي بن فضال و الحسن بن علي الوشاء و الحسن
بن محبوب و الحسين بن عثمان و صفوان و
^^Safwaan^^
And Hamaduwayh narrates from HIM (taken from Al-Khoei's Mu`jam):
و روى عنه أبو جعفر و أبو العباس الرزاز و أحمد بن محمد و أحمد بن محمد بن عبد الله و الحسين بن سعيد و الحسين بن محمد
و حمدويه بن نصير و
^^Hamaduwayh^^

جبريل بن أحمد قال حدثني الحسن بن خرزاذ قال حدثني محمد بن علي و علي بن أسباط قالا حدثنا الحكم بن مسكين عن الحسن بن صهيب عن أبي جعفر (ع) قال ذكر عنده سلمان الفارسي فقال أبو جعفر (ع) مه لا تقولوا سلمان الفارسي و لكن قولوا سلمان المحمدي ذلك رجل منا أهل البيت

Aboo Ja`far (عليه السلام) said: “Do not say Salmaan Al-Faarsee, rather say Salmaan Al-Muhammadee, this man is from us, the ahl al-bayt (عليه السلام).
Source:

1.     Al-Kashee, Rijaal, pg. 12, hadeeth # 26

نصر بن الصباح و هو غال، قال حدثني إسحاق بن محمد البصري و هو متهم، قال حدثنا أحمد بن هلال، عن علي بن أسباط، عن العلاء، عن محمد بن حكيم، قال ذكر عند أبي جعفر (ع) سلمان، فقال ذلك سلمان المحمدي ، إن سلمان منا أهل البيت،

Aboo Ja`far (عليه السلام) said: “Do not say Salmaan Al-Faarsee, rather say Salmaan Al-Muhammadee. Verily! Salmaan is from us, the Ahl Al-Bayt (عليه السلام)”
Source:

1.     Al-Kashee, Rijaal, pg. 18, hadeeth # 42

حدثنا محمد بن محمد، قال حدثني أبو القاسم جعفر بن محمد ابن قولويه (رحمه الله)، قال حدثني أبي، عن محمد بن يحيى و أحمد بن إدريس، جميعا عن علي بن محمد بن علي الأشعري، قال حدثنا محمد بن مسلم بن أبي سلمة الكندي السجستاني الأصم، عن أبيه مسلم بن أبي سلمة، عن الحسن بن علي الوشاء، عن محمد بن يوسف، عن منصور بزرج، قال قلت لأبي عبد الله الصادق (عليه السلام) ما أكثر ما أسمع منك يا سيدي ذكر سلمان الفارسي فقال لا تقل الفارسي، و لكن قل سلمان المحمدي،

So He (عليه السلام) said: “You do not say Al-Faarsee (Salmaan Al-Farsee), rather say Al-Muhammadee”
Source:

1.     Al-Toosi, Al-Amaalee, pg. 133, hadeeth # 27 (of section) # 214 (of the book)

Prohibition of Prostrating on Graves of the Ahl Al-Bayt (عليه السلام)

وَ قَرَأْتُ التَّوْقِيعَ وَ مِنْهُ نَسَخْتُ أَمَّا السُّجُودُ عَلَى الْقَبْرِ فَلَا يَجُوزُ فِي نَافِلَةٍ وَ لَا فَرِيضَةٍ وَ لَا زِيَارَةٍ 

"And he recited the letter and from his copy (it said): 'As for sajdah (prostration) upon the qabr (grave) it is NOT permissible in naafilah (salaah), fareeDah (salaah), and in ziyaarah (visitation to the grave)
Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 228, hadeeth # 107

Grading:

1.       Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Hasan like a SaHeeH (hadeeth))
à Milaadh Al-Akhyaar, vol. 4, pg. 238

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَعَنَ الْيَهُودَ- حَيْثُ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

"He (عليه السلام) said: The Messenger of Allaah (صلى الله عليه وآله وسلم) said: ‘Do not take my grave as a qiblah and not as a masjid*. For verily Allaah (عَزَّ وَ جَلَّ) cursed the jews because they took the graves of their prophets as masaajid (pl. masjid)’"
Source:

1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 178, hadeeth # 532

* Masjid - Can mean a mosque, or a place where sajdah is done a lot.

وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

"And do not take anything from it as a qiblah. For verily the Messenger of Allaah (صلى الله عليه وآله وسلم) prohibited that. And He (صلى الله عليه وآله وسلم) said: 'Do not take my grave as a qiblah and not as a masjid. For Verily Allaah (عَزَّ وَ جَلَّ) cursed those who took the graves of their Prophets as masaajid (pl. masjid)"
Source:

1.       Al-Sadooq, `ilal al-Sharaa’i`, vol. 2, pg. 358, hadeeth # 1

Here is what one of our greatest classical scholars, Al-Toosi has said in his Fiqh book:

و لا يجوز السّجود إلّا على الأرض أو ما أنبتته الأرض، إلّا ما أكل أو لبس، و لا يجوز السّجود على القبر

“And sajdah is not allowed except upon the earth or what grows (from) the earth, except what (can be) eaten or worn, and sajdah is not allowed upon the grave”
Source:

1.       Al-Toosi, Al-Nihaayah fee Mujarrid Al-Fiqh wa Al-Fataawa, pg. 101

و كذلك لا يجوز السجود على القبر
“And as that likes it is NOT permissible to do sajdah upon the graves”
Source:

1.     Al-Jazeeree, Al-Fiqh `ala Al-Madhaahib Al-Arba`ah wa madhhab Ahl Al-Bayt, vol. 1, “Under the belief of the Ahl Al-Bayt (عليه السلام) section, pg. 338