[tactWeiccaf]

as salaam alaikum dear bro and sis

Since i am layman i dont knowmuch about these issues .

Im a muslim and follow the hanafi fiqh now my question is we see a lot of bros posting hadith that fit their opinion

example

A deeper analysis of the ahadith used for folding the hands on chest and their weakness:

1. Sayyiduna Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest. (Ibn Khuzaimah, 479)

Imam Nimawi says, 'It's isnad is questionable and the additional wording 'on his chest' is inauthentic and not established.'

This hadeeth has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr (ra) -However it is only Muammal who reports these additional words from Sufyan al Thawri. Sufyan's other student, Abdullah bin al Waleed who also narrates this hadeeth from him does not include these words in his narration as recorded in Imam Ahmad's Musnad. (Ahmad 18392)

The other narrators who report the hadeeth together with Sufyan al Thawri from Aasim bin Kulaib have also not included these words in their narrations. Observe the following list of narrators who have al reported the same hadeeth from Aasim bin Kulaib but none of then have included the additional words reported by Muammal bin Ismaeel

• Sh'ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad's Musnad. (Ahmad 18398, 18371 & 18397)

• Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi (Ahmad 18391, Darimi 1357, Abu Dawood 726, Nasai 889 and Baihaqi 2325)

• Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265)

• Abdullah bin Idrees as in Ibn Majah (Ibn Majah 810)

• Salam bin Saleem as in Abu Dawood Tayalisi's Musnad (Abu Dawood Tayalisi 1020)

There are many other chains for this hadeeth, however, none contain this extra wording. Thus, it is clear that this is Muammal bin Ismaeel's own erroneous addition to the hadeeth. Ibn al Qayyim al Jawziyyah also says in I'laam al Muwaqqieen, 'No one has said upon the chest apart from Muammal bin Ismaeel.’ (I'ilaam al Muwaqqieen 2/361) Therefore, as Imam Nimawi has concluded in his al Ta'leeq al Hasan, this hadeeth with the additional wording of' upon his chest' is extremely weak.

It is an accepted principle of hadeeth that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable 'arrators in his wording of a hadeeth then his narration will be declared shaadh and will not be accepted. If this is the case with authentic narrators, then an irregular addition of the words 'upon the chest' cannot be accepted from a narrator who, although declared acceptable by some, errs excessively and is weak of memory like Muammal bin Ismaeel. Study the following observations of the scholars of Jarh and T'adeel about Muammal bin Ismaeel:

Abu Hatim says, 'He is sadooq, firm in sunnah, but one of many mistakes
Imam Bukhari says, 'Muammal is munkar al hadeeth (People who view Imam Bukhari as the ultimate authority in matters of Hadeeth should note his following statement: 'It is not permissible to narrate from anyone whom I have labelled munkar al hadeeth [Mizan al I'itidal. 1/119]

Dhahabi says in al Kashif, 'He is sadooq, firm in sunnah, but one of many mistakes. It was also said that he buried his books and narrated by heart and thus erred. '

Ibn Sa'd says, 'He is thiqah, though one of many mistakes.'

Yakub bin Sufyan says, 'Muammal Abu Abdul Rahman is a great sunni shaikh. I heard Sulaiman bin Harb praise him. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. This is worse for had he narrated these munkar ahadeeth from weak authorities we would have excused him.'
Saji says, 'He errs excessively. He is sadooq, but one of many mistakes. He has errors that would take too long to be mentioned.'

Muhammad bin Nasr al Marwazi says, 'If Muammal alone relates a certain narration then it becomes obligatory to pause and research the hadeeth as he had a bad memory and erred excessively (See Tahdheeb al Tahdheeb)
Hafidh Ibn Hajar has made it clear in his Fath al Bari that there is dh 'af (weakness) in Muammal bin Ismaeel's narrations from Sufyan (Fath al Bari, 9/297). The above hadeeth has this very chain of narration.

We must also bear in mind that Sayyiduna Wail Ibn Hujr(ra), the very companion who narrates this hadeeth, was a resident of Kufa, and the practice of the people of Kufa was to fasten their hands below the navel. There is nothing to suggest that he contravened this practice. Sufyan al Thawri, from whom Muammal narrates this hadeeth, is himself of the view that the hands should be placed below the navel (Ibn Qudamah in al Mughni 2/23, and others as quoted by the author of Bughyah al Almaee 1/316)

2. Sayyiduna Hulb (ra) relates, 'I saw the Prophet (sallallahu alaihi wa sallam) turn from both his right and left and I also saw him place this upon his chest.' Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. (Ahmad 21460. Allamah Hashim Sindhi says in Dirham al Surrah p. 113 that both Simak bin Harb and Qabeesah (two of the narrators of this hadeeth) have been disparaged by some of the ulama of jarh and t'adeel.)


The above hadeeth contains the words 'upon his chest'. This extra wording is not firmly established or confirmed, because of all the narrators who report this hadeeth from Simak, only one reports this extra wording.
Observe the following narrations of the same hadeeth without the extra wording of 'upon his chest'.

• Abu al Ahwas reports from Simak bin Harb from Qabeesah bin Hulb from his father that the Prophet (sallallahu alaihi wa sallam) would lead us in prayer and would clasp his left hand with his right.293

• Shareek reports from Simak from Qabeesah bin Hulb from his father who says (towards the end of a longer hadeeth), 'I saw him place one of his hands on the other and I also saw him turn once towards his right and once towards his left.'294
Wakee reports from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.'295

• Daruqutni narrates from Abdul Rahman bin Mahdi and Wakee', from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer.' (Daruqutni 1087)

The above narrations all clearly show that the wording 'upon his chest' is an unreliable addition on the part of one of the reporters and therefore this particular narration is shaadh.

Imam Nimawi adds in his al T'aleeq al Hasan (1/145):

'I have a suspicion that the wording of this hadeeth has mistakenly been changed by a writer. The correct words would appear to be "Yadhau hadhihi ala hadhihi", i.e., "he would place this hand upon this hand", and not "hadhihi ala sadrihi", i.e., "this hand upon his chest". Only this wording would be in agreement with the narrators own interpretation of the hadeeth as is stated in the narration "Yahya described this as being the right hand upon the left above the wrist joint". This would also tally with all the other narrations of this hadeeth that do not contain the wording "upon the chest", and would also explain why the following authors have not included this narration in their comprehensive books: Haithami in his Majm'a al Zawaid, Suyuti in his Jam' al Jawami, and Ali al Muttaqi in his Kanz alUmmal. And Allah knows best.'

The author of Awn al M'abud also admits that Yahya's commentary does not fit the wording of the hadeeth.

3. Taawoos narrates that The Messenger of Allah [salallahu alayhi wa sallam] used to place his right hand over his left, and then clasp them firmly on his chest during prayer. (Abu Dawood 759)

Imam Nimawi has declared this hadeeth to be weak.
(al T’aleeq al Hasan 1/145. Allamah Hashim Sindhi says in Dirham al Surrah p27 that the authenticity of two of its narrators has been disputed: Sulaiman bin Musa and Haitham bin Humaid.)

This hadith is mursal and its isnad contains Sulaiman bin Musa who has been classified as weak by some scholars. Bukhari claims that he has munkar narrations. Nasai says that he is not strong in Hadeeth. Hafidh says in al Taqreeb, “He is a sadooq and faqeeh. There is some (leen) “weakness” in his hadeeth.” Furthermore, Abu Dawood has recorded the same narration in his Maraseel but with a different wording. Instead of “he clasped them firmly on his chest” that narration reads “he entwined the fingers of his hands on his chest. [Maraseel Abi Dawood, p85]

This hadeeth is also mursal and although mursal narrations are not readily accepted by others, the Hanafi Ulama consider them acceptable as evidence. Therefore, as some have pointed out, this narration is binding on us. However, we say that the saheeh hadith of Sayyiduna Wail bin Hujr [radiyallahu anhu] narrated by Ibn Abi Shaibah takes precedence and the ahadeeth of Sayyidina Ali (ra) and Siyyiduna Abu Hurairah (ra) are more acceptable to us because they explicitly mention the sunnah being below the navel. Tawoos’s words “he would” cannot match the words of the companions “it is sunnah”. Also as mentioned earlier the very wording of Tawoos’s hadeeth is in dispute. Moreover, Tawoos’s mursal narration is opposed to the mursal narrations of Ibrahim al Nakhai and Abu Mijlaz.

4. Sayyiduna Wail ibn Hujr (ra) narrates, ''I was present with the Prophet [salallahu alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He raised his hands with takbeer and then placed his right hand over his left upon his chest.'' (Bayhaqi 2335)

Imam Nimawi says,

“Its isnad is extremely weak. Dhahabi has said about Muhammad bin Hujr in Mizaan that he has munkar narrations. Bukhari has said that there is a question about him. [Bukhari often uses this expression to desribe the weakness of a narrator]. Ibn al Turkmani says, “The mother of Abdul Jabbar is the mother of Yahya. I do no know her name or her details (grade of reliability).” Saeed bin Abdul Jabbar is also weak. Dhahabi quotes Nasai in his Mizaan as saying that Saeed bin Abdul Jabbar is not strong. Hafidh ibn Hajar says in Taqreeb, “Saeed bin Abdul Jabbar al Hadhrami al Kufi is weak.” [al T’aleeq al Hasan 1/145]


5. Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest. (Bayhaqi 2337)

Ibn al Turkmani says that both the sanad and the text of this narration are mudhtarib. [al Jawhar al Naqiyy 2/46]


6. Abu al Jawz reports from Sayyiduna ibn Abbas (ra) that he said of the verse [So pray unto thy Lord, and sacrifice]: This means placing the right hand upon the left in prayer, on the chest.

(Bayhaqi 2339. Allamah Hashim says in Dirham al Surrah p28, “The hadeeth is weak on two accounts: because it is muqati’ and also because three of its narrators, Amr, Yahya and Rawh are weak. So this should be considered. Furthermore, the authors of Muheet al Burhani and Majm’a al Bahrain have narrated a marf’u hadetteh from Ibn Abbas [radiyallahu anhu] with the words “It is part of sunnah to place the right hand upon the left below the navel in salah.”)

Imam Nimawi has declared the isnad of this narration to be weak.

He says, “Rawh bin al Musayyab is matrook [abandoned]. Ibn Hibban says that Rawh Ibn al Musayyab narrates and ascribes fabricated traditions even to reliable authorities. It is not permissible to narrate from him. Ibn Adiyy says that his narrations are not preserved.” [al T’aleeq al Hasan 1/146]


The sanad also contains a third narrator, Amr bin Malik al Nakri. Ibn al Turkmani writes of him in al Jawhar al Naqiyy saying,

“Ibn Adiyy has said that Amr al Nakri is munkar al Hadeeth even when narrating from reliable authorities. He plagiarised narration and Abu Ya’la al Mawsili declared him dhaeef.” [al Jawhar al Naqiyy 2/47]


The correct Tafseer of this verse:

Ibn Jareer al Tabari, quoting the tafseer of the ulama which he states is the most correct, writes:

“The meaning of this verse is that “Oh Porophet of Allah! Make all your prayers sincere for the sake of your Lord, whithout any share for other false gods and deities, and also make all your sacrifices solely for the sake of your Lord without any share for other idols.” [Ibn Jareer al Tabari in his Tafseer 12/724]


7. Ibn Jarir al Dhabbiyy reports from his father who said, “I saw Ali (ra) clasping his left hand with his right on the wrist, above the navel.'' (Abu Dawood 757)

Imam Nimawi writes in Aathar al Sunan that the additional wording “above the navel” is not authentic and established. The same hadeeth has been narrated in al Safinah al Jaraidiyyah on the authority of Muslim bin Ibrahim, one of Bukhari’s shaykhs, in al Musannaf of Abu Bakr bin Abi Shaibah, [Ibn Abi Shaibah 3940 & 8722] and in Bukhari [in the chapters relating to actions in salah] in muallaq, abridged form. However, none of these narrations contain the extra wording “above the navel”. The only narrator to include this additional wording in the hadeeth is Abu Badr Shuja bin al Walid narrating from Abu Talut Abdus Salam bin Abi Hazim. Shuja’ has been considered reliable by some, but Abu Hatim says of him as quoted by Hafidh Ibn Hajar in his introduction [to Fath al Bari], and by Dhahabi in his Mizan that “He is weak in hadeeth; a shaykh who is not strong and therefore, his word cannot be acceptable in evidence, although he has saheeh ahadeeth from Muhammad bin Amr bin Alqamah.” Hafidh Ibn Hajar also says in his Taqreeb, “He is pious, sudooq and he has mistakes.” [al T’aleeq al Hasan 1/146]


THEN we see ahle hadith coming and saying well hadith for hands below navel is weak


Da’eef ” (Weak) Hadeeth
The weakness of the hadeeth about placing the hands below the Navel.

from Irwaa’ al-Ghaleel (353) & Ahkaam al-Janaa’iz ( p. 118), by Shaykh al-Albaani

Abu Daawood (756), Daaraqutni (107), Bayhaqee (2/310), Ahmad in his son ‘Abdullaah’s Masaa’il (62/2) and also in Zawaa’id al-Musnad (1/110), and Ibn Abi Shaybah (1/156/1) transmitted:
‘an ‘Abd ar-Rahmaan ibn Ishaaq ‘an Ziyaad ibn Zaid as- Siwaa’i ‘an Abu Juhaifah ‘an ‘Ali (radi Allaahu ‘anhu), who said, “It is from the Sunnah during the prayer to place one palm on the other, below the navel.”
This is a Da’eef (weak) sanad due to ‘Abd ar-Rahmaan Ibn Ishaaq (al-Waasiti al-Koofi), who is weak (see below). On top of that, it has Idrtiraab (shakiness) in it, for he has narrated it:
(1) once ‘an Ziyad ‘an Abu Juhaifa ‘an ‘Ali (as above);
(2) once ‘an Nu’man ibn Sa’d ‘an ‘Ali (transmitted by Daaraqutni and Baihaqi); and
(3) once ‘an Siyaas Abul Hakam ‘an Abu Waa’il, who said, “Abu Hurairah said: It is from the Sunnah …” (transmitted by Abu Dawood [758] and Daaraqutni).
The Weakness of ‘Abd ar-Rahmaan Ibn Ishaaq al-Koofi in the eyes of the Imaams of Hadeeth
1) Abu Daawood said, “I heard Ahmad ibn Hanbal declaring ‘Abd ar-Rahmaan ibn Ishaaq al-Koofi da’eef (weak).” [This is why Imaam Ahmad did not accept this hadeeth of his, for his son 'Abdullaah said, "I saw that when praying, my father placed his hands, one on the other, above the navel."]
2) Nawawi said in Majmoo’ (3/313), and also in Sharh Saheeh Muslim and elsewhere, “They (the scholars of hadeeth) agree in declaring this hadeeth weak, because it is a narration of ‘Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is a da’eef (weak) narrator, as agreed upon by the Imaams of Jarh and Ta’deel (Authentication and Disparagement of reporters).”
3) Zayla’i said in Nasb ar-Raayah (1/314), “Bayhaqee said in al-Ma’rifah: ‘Its isnaad is not firm, for it is a unique narration of ‘Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is matrook (abandoned)’.”
4) Ibn Hajar said in Fath al-Baari (2/186), “It is a weak hadeeth.”

What further points to its weakness is that contrary to it has been narrated on the authority of ‘Ali with a better isnaad: the hadeeth of Ibn Jareer al-Dabbi ‘an his father, who said, “I saw ‘Ali (radi Allaahu ‘anhu) holding his left arm with his right on the wrist, above the navel” – this isnaad is a candidate for the rank of Hasan; Bayhaqee (1/301) firmly designated it to be Hasan, and Bukhaari (1/301) designated it with certainty while giving it in an abridged, ta’leeq form.
What is authentic from the Prophet (sallallaahu ‘alaihi wa sallam) with respect to the position of the hands is that they should be on the chest; there are many ahaadeeth about this, among them is one on the authority of Taawoos, who said, “The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) used to place his right arm on his left arm, and clasp them firmly on his chest during prayer” – Transmitted by Abu Daawood (759) with a saheeh isnaad. Although this is mursal, it is enough as proof for all scholars, with all their various opinions regarding the Mursal Hadeeth, since it is saheeh as a mursal isnaad and has also been related as mawsool in many narrations; hence, it is valid as proof for all. Some of the supporting narrations are as follows:
1) From Waa’il Ibn Hujr: “That he saw the Prophet – sallallaahu ‘alaihi wa sallam put his right hand upon his left and place them upon his chest.” Reported by Ibn Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his Sunan (2/30) with two chains of narration which support each other.
2) From Qabeesah Ibn Hulb, from his father who said: “I saw the Prophet (sallallaahu ‘alaihi wa sallam), leave [after completing the Prayer] from his right and his left, and I saw him place this upon his chest Yahyaa (Ibn Sa’eed) described the right (hand) upon the left above the joint.” Reported by Ahmad (5/226) with a chain of narrators who are of the standard set by Muslim except for Qabeesah, but he is declared reliable by ‘Ijli & Ibn Hibbaan; however, no one narrates from him except Simaak ibn Harb about whom Ibn al- Madeeni and Nasaa’i say: “Unknown” and Ibn Hajar says in Taqreeb: “He is ‘Maqbool’ [i.e. acceptable only if supported].” The hadeeth of one such as him are Hasan as supporting narrations, and therefore Tirmidhi said after quoting the part of this hadeeth concerning taking the left hand with the right, “It is a Hasan hadeeth.”
So these are three ahaadeeth which show that the Sunnah is to place the hands on the chest, and one who comes across them will not doubt that together they are sufficient to prove this.
so why do hanafis still follow the opinion of placing the hands ”below” the navel?
Brother from a point of naseeha we will remind you that always begin any issue with salaam to increase love between the muslimeen
Assalaamu alaykoem
Although a rebuttal on the work of Albani was done already concerning this issue, i will further comment on the issue that has been posted and show the injustice of the so called “salafi” who will make tadh’eef when it suites the purpose and will make towtheeq when needed to prove ones math hab.
Firstly i would like to clarify that none of the mathaahib have ever given verdict of placing the hands on the chest. The hadeeth that mentions the words “on the chest” are all regarded to be incorrect. Ibn Qayyim in his book i’laamul muwaqi’een (2-312) mentions clearly that the words “علي صدره” has been added on by muammal bin isma’eel who imam bukhaari rahimahullaah declared “munkarul hadeeth” . All other narrations does not have this addition. In tahzeebut tahzeeb (10-381) it is mentioned ” if muammal individually narrates a hadeeth it is compulsory to make tawaquf on it and research on it because he had a bad memory and made many mistakes(in narration).
The second hadeeth that was mentioned in the post is the hadeeth of qabeesa bin halb. As for this hadeeth we see that imam ahmad himself has narrated this hadeeth at times from sufyaan and sometimes from shareek with the following words “رأيت النبي واضعا يمينه علي شماله في الصلوة” without the addition of “علي صدره”. In the same manner imam tirmidhi, imam ibn majah and ahmed have narrated this hadeeth froom abil ahwas who narrated it from simaak bin harb from qabeesa who narrated it from his father who said” كان رسول الله يؤمنا ف ياخذ سماله يمينه ” rasulullaah salallahu alayhi wasallam would lead us in salaah and would hold his left hand with his right ” without the addition of “علي صدره “
As for the narration of tawoos in abu dawood is a mursal hadeeth which only the ahnaaf accepts. The claim of aide of mowsool falls away with whatever has be writtn in the reply. Therefore claiming it to be the sunnah is an open lie.
Now to come to the issue of placing the hands under the navel. It is a known fact thatimam abu haneefah, imam sufyan as thouri, ibn rahway, abu ishaaq marwazi and imam ahmed in his famous riwaayat from ibn hubairah rahimahumullaah were all of the opinion that placing the hands beneath the navel was the sunnah. In the post tadh’eef of abdur ranmaan bin ishaaq is made. yes it is a known fact that imam ahmad mentioned that he was weak in hadeeth due to his memory. He has been catergorized as being similar to the condition of ibn abi layla andibn lahiya. In tahzeebut tahzeeb it is mentioned, “Albazzar said:’ His ahaadeeth are not of the status of a haafidh.Alajali menioned thathe is weak but his narrations are permissible and his ahaadeeth caan be written,” From this it is understood that his ahaadeeth are of the daraja of hasan. AAlso it is known that imam ahmad classified ahaaaadeeth as dhu’f and mentioned they are of three types. The one being permissible to narrate and the weakness being from memory. This hadeeth is from that category. Also ibn hazm in his muhalla (4-113 maas’ala 448 ) in the chapter concerning deeds that are mustahab and not fardh in salaah has brought many narrations as proof to the permissibility of placing the hands below the navel.

In mussanaf ibn abi shaybah there is a hadeeth that is narrated from alqamah bin waail bin hujr who narrates from his father that” I seen Rasulullaah salallaahu alayhi wa sallam placed his right hand over his left below the navel.” The narrators of this hadeeth are all thiqqat of the narrators of muslim except musa bin umair who is also thiqqah and his narrations are found in nasaa’ie.
In the same manner the statement of sayyidina ali karamallaahu wajhahu that” it is from the sunnah to place the palms on the palms beneath the navel” which although being mowqoof is accepted because the statement from the sunnah refers to being directly from Rasulullaah salallaahu alayhi wasallam. therefore the claim in the post is false and misguiding. Now please can you tell me who is on sunnah and who is not???


how do we handle such situations , i mean for ahle hadith guys they say well hadith before navel is weak coz this person declared it weak and for hanafis they say well on chest is weak coz the following said weak ..

where does this end ???? how do we find a solution to such problems.. i am a laymen and i want my hanafi bro to teachme things before i talk to a ahle hadith guys ... the same goes for rafa dayin etc etc each side comes with a hadith along with commentry oh muhaddituhn who have declared evidences of others weak etc.

Jazakallah Khair

[Sheelldaw]

where does this end ???? how do we find a solution to such problems.. i am a laymen and i want my hanafi bro to teachme things before i talk to a ahle hadith guys ... the same goes for rafa dayin etc etc each side comes with a hadith along with commentry oh muhaddituhn who have declared evidences of others weak etc.

Jazakallah Khair[/COLOR][/SIZE]

First, if you are not a scholar, then it is recommended that you do not get involved in any debates with such people.
Second, it is not the text of hadith that we follow; rather we follow established Sunnah. These are two different things. For a hadith, in itself, while being perfectly sound/sahih, there is possibility that it is abrogated or the ruling is abandoned for a number of reasons: such as visiting graves where it was firstly prohibited, then allowed. In the books of hadith, one may come across both narrations. Let's say, narration that prohibit visiting graves is sahih, while narration allowing visiting graves is weak. Which one you will prefer and why? See, there is more to it; it requires a complete scholarship.. which was already cared out by our pious scholars and Mujtahids. So, there is no need to debate the issue with people who don't adhere to any jurisprudential methodology, because it is waste of time.

[Kimeoffessyr]

Never mind u getting the sunnah from these ahadith (if u are a layman) u will not be able to understand what is written here without having studied the sciences of ahadith and rijaal. This is exactly why laymen follow mazaahib. To rely upon the verdict of one more capable than oneself.