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Holding both hands and releasing them in Salah

Q 2: Most of people here are Malikis. They offer Salah (Prayer) while letting their hands drop down at their sides. Some of those (Part No. 6; Page No. 353) who studied abroad in Al-Az-har and Al-Madinah Al-Munawwarah hold their arms in different positions. Hence, different forms of placing hands and letting them on sides are adopted. Please, advise.


A: A question was put forward to the Mufty (Islamic scholar qualified to issue legal opinions) (may Allah be merciful to him) about the ruling on the position of the arms during Salah. He gave the following answer, which is sufficient:The original ruling on this is mentioned in the Qur'an and the Sunnah, and deduced from Istishab (presumption of continuity). As for the Qur'an, Allah (Exalted be He) says, Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. The Tafsir (interpretation) of this Ayah entails Khushu` (the heart being submissively attuned to the act of worship) in Salah. The evidence is that holding the wrist of the left hand with the palm of the right hand, and doing this movement after Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting the Prayer) contradicts Khushu`. Thus, it is prevented, while letting the hands drop down is nearer to Khushu`, so it is permissible.The answer to this is that moving the hands until they are held together is a means, and the end is a Sunnah, as will be clarified later. The means takes the same ruling of their ends. This end is a Sunnah, as authentically reported from the Messenger of Allah (peace be upon him) through Tawatur (reporting a Hadith by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible). Al-Tirmidhy and Ibn Majah narrated it from Qubaysah ibn Hulb from his father. Al-Tirmidhy said that this Hadith is Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish). In their Sahih (authentic) Books of Hadith, Muslim and Ibn Khuzaymah narrated it from Wa'il ibn Hujr . Ahmad narrated it in Al-Musnad. Ibn `Abdul-Bar narrated it in "Al-Tamhid" and "Al-Istidhkar" from Ghutayf ibn Al-Harith . Al-Daraqutny (Part No. 6; Page No. 354) narrated it from Hudhayfah ibn Al-Yaman . Abu Al-Darda' is the narration source of Al-Daraqutny and Ibn Shaybah in Marfu` form (a Hadith narrated from the Prophet with a connected or disconnected chain of narration). Ahmad and Al-Daraqutny narrated it from Jabir. Abu Dawud narrated it from `Abdullah ibn Al-Zubayr. Al-Bayhaqy narrated it from `Aishah and said it is Sahih (authentic). Al-Daraqutny and Al-Bayhaqy narrated it from Abu Hurayrah. Abu Dawud narrated it from Al-Hasan and Tawus as Mursal (a Hadith with no Companion of the Prophet in the chain of narration). Al-Bukhari narrated it in his Sahih Book of Hadith. Ahmad narrated it in his Musnad from Sahl ibn Sa`d . Abu Dawud, Al-Nasa'y and Ibn Majah narrated it from Ibn Mas`ud. Ibn Sayyid Al-Nas said that its narrators are known for their authenticity. Al-Hafizh said in his book, entitled Al-Fath, that its Isnad (chain of narrators) is good. Al-Tirmidhy said in his book entitled Al-Jami`, after mentioning the Hadith narrated from Qubaysah from his father, "The knowledgeable people of the Sahabah (Companions) of the Prophet (peace be upon him) and Tabi`un (Followers, the generation after the Companions of the Prophet) said that a person should put their right hands on their left hands in Salah, while some said that they should be placed over the navel, and others said that they should be placed under the navel. There is much flexibility in that regard." This is the end of the words of Al-Tirmidhy. As for the Sunnah, they had the following two pieces of evidence: First, it is narrated from Abu Hurayrah that the Prophet (peace be upon him) entered the Masjid (mosque), and a man entered after him to offer Salah. He then approached the Prophet (peace be upon him) and greeted him. He (peace be upon him) said to the man, "Go and offer Salah again, for you have not offered it properly." The man went and offered Salah again, then came to greet the Prophet (peace be upon him), who told him to repeat Salah again. The Prophet (peace be upon him) repeated this three times. The man said, "By Him Who has sent you with the truth, I cannot do better than that, so teach me." The Prophet (peace be upon him) said, "When you offer Salah, pronounce Takbir; recite whatever you know from the Qur'an; perform Ruku` (bowing) and remain quietly in that position; stand up (Part No. 6; Page No. 355) erectly; perform Sujud (prostration) and remain quietly in that position; sit down and remain quietly in that position; and perform Sujud again. Repeat these steps in each Rak`ah (unit of Prayer). Agreed upon by Al-Bukhari and Muslim. The evidence is that the Prophet (peace be upon him) did not tell the man to put his right hand on his left hand, even though this was a time of clarification. Scholars unanimously agreed that the Prophet (peace be upon him) may not delay clarification beyond the time of necessity. This is answered in two ways: First, the previous evidence on the permissibility of holding one's hands qualify the relevant Hadith. Second, the previous Hadith is irrelevant, as the disagreement is about desirability, not obligation. Therefore, leaving it out is an argument against those who consider it an obligation. It is known that the Prophet (peace be upon him) mentioned Fara'id (obligatory acts) only in that Hadith. Second, it is reported from Jabir ibn Samurah (may Allah be pleased with him) that he said, The Messenger of Allah (peace be upon him) came to us and said, "Why are you lifting your hands like the tails of headstrong horses? Be calm in Salah." Narrated by Muslim in his Sahih Book of Hadith and Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential themes). (Part No. 6; Page No. 356)  The evidence is that he (peace be upon him) expressed disapproval of what some of his Sahabah (may Allah be pleased with them) did when they raised their hands, and asked them to be calm in Salah. His order entails obligation. Holding the left hand with the right hand after Takbirat-ul-Ihram contradicts the required calmness, and commanding a thing entails preventing its opposite. Thus, holding hands is prevented. If prevention is without any further evidence, it entails prohibition. This can be answered in six ways: first, what was previously mentioned after the Ayah. Second, The reply to the Hadith of the man who did not offer Salah properly. Third, that this Hadith was said for a particular reason. It was reported from Jabir ibn Samurah (may Allah be pleased with him) that he said, When we offered Salah with the Prophet (peace be upon him), we used to say, "As-salamu `alaykum warahmatullah (May Allah's Peace and Mercy be upon you!)" and gestured with the hand on both sides. The Prophet (peace be upon him) told them, "Why is it that you gesture with your hands like the tails of headstrong horses? Be calm in Salah. It is enough for you to place your hands on your thighs and then pronounce Taslim (salutation of peace ending the Prayer) to your brother who is to your right side and the one on your left side. Narrated by Muslim. Even if it is mentioned for a specific reason, the general rule in (Part No. 6; Page No. 357) the science of Usul-ul-Fiqh (principles of Islamic jurisprudence) in this issue is that a phrase is considered according to the generality of the text, not the specificity of the cause. However, there is evidence on the inapplicability of this generality on the issue of holding the left hand with the right one. When the general and specific evidence conflict each other, the specific one should be restricted to its case, because the specific evidence is stronger than the general one. In this case, the sayings, deeds and approval of the Prophet (peace be upon him) are all there. Fourth, that the evidences on holding hands are Mutawatir (reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible). Fifth, if general evidence is mentioned and the Sahabah unanimously agree on something otherwise, they could not have reached Ijma` (consensus) except on strong evidence. The Prophet (peace be upon him) said, My Ummah (nation) cannot agree upon an error. This Hadith is Mutawatir, as it was narrated through many chains of narration by many Sahabah with different words which revolve around the same meaning. Thus, Al-Tirmidhy mentioned Ijma` on this issue. Al-Hafizh Ibn Hajar narrated from Ibn `Abdul-Bar that he said that no controversy was reported from the Prophet (peace be upon him) about it. Ibn Hajar related from Ibn `Abdul-Bar that this issue is unanimously agreed upon in the position of the hands over each other. Thus, it is concluded that this issue does not fall under the category of generality. Sixth, that the linguistic meaning of raising does not apply to (Part No. 6; Page No. 358) this issue. Ahmad ibn Faris said in the lexicon of Maqayis Al-Lughah (entry of "Rafa`a" i.e. Raise) that it denotes the opposite of placing. He also said in the entry of "Wada`a" (put) that it denotes lowering. The same denotation is also mentioned in Al-Lisan, Al-Qamus, and other lexicons. If this is verified, the deduction made from the saying of the Prophet (peace be upon him), Why are you lifting your hands like the tails of headstrong horses? Is invalidated, as the evidence is on putting; not raising. For Istishab the original rule is letting the hands drop, just like the posture of a person before beginning Salah. The answer to this is that this original rule is approved if nothing contradicts it, as Istishab is used as evidence only in case there is nothing to contradict it. In this case, it is contradicted by the evidence on putting; so they invalidate it. Given all that was previously mentioned, they are the people who approve of letting the hands drop. Al-Nawawy said in his book Al-Majmu` Sharh Al-Muhadhab that Ibn Al-Mundhir narrated from `Abdullah ibn Al-Zubayr, Al-Hasan Al-Basry and Al-Nakh`y that he used to let his hands drop; not placing one of them on the other. This was also narrated by Al-Qady Abu Al-Tayyib from Ibn Sirin . Al-Layth ibn Sa`d said that a person should let them drop. If they stand for so long, they may put the right hand on the left hand to rest them a little. Ibn `Abdul-Hakam narrated from Malik that he used to place his hands on each other, while Ibn Al-Qasim narrated that he used to let his hands drop, which is the more famous opinion, and which is followed by all the people of Morocco. In his book "A`lam Al-Muwaqi`in", Ibn Al-Qayyim said (Part No. 6; Page No. 359) after mentioning the Hadiths about the position of the hands in Salah, "These Athar (narrations from the Companions) were contradicted by the narration of Ibn Al-Qasim from Malik ." He said, "I would rather leave it." I know nothing else which contradicts it." In his book "Al-Muntaqa Sharh Al-Muatta'", Sulayman ibn Khalaf Al-Bajy said that the narrators from Malik disagreed concerning the placement of the right hand on the left hand. Ashhab narrated from Malik that he said there is no harm in it, whether in a Fard (obligatory) or a Nafilah (supererogatory) Salah. Mutarrif and Ibn Al-Majishun narrated from Malik that he preferred it. The Iraqis narrated two narrations from Malik concerning this; one of them entails preference and the other entails prohibition. Ibn Al-Qasim narrated from Malik that he said there is no harm in it in a Nafilah, whereas he disliked it in a Fard. Al-Qady Abu Muhammad said that this does not mean placing the right hand on the left hand, but it is just out of support. What he said is the correct opinion, as there was disagreement about placing the right hand on the left hand; whether it is part of the acts done in Salah or not, not a means of support in which a Nafilah and a Fard take different rulings. He also said that it is prohibited to place (hands) as a form of support. Those who think Malik said this argued for this so that the ignorant people do not add it to the acts of Salah that have been authentically reported. Thus, it can be concluded that letting the hands drop is not a Sunnah; holding them is. No one's opinion should be considered if it contradicts the saying, deeds or approval of the Messenger of Allah (peace be upon him). (Part No. 6; Page No. 360) May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.


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