Continued*
- Yayha Ibn Sa’id declared to us: On the authority of ‘Abd Allah ibn Al-‘Izar. He said: “I used to accompany Sa’id ibn Jubayr. So, he saw a man praying while placing one of his hands on the other. This one on this one and this one on this one. So, he went, separated them, and then returned (to me).”
And Imam Al-Nawawi said in his Majmu’: “Layth ibn Sa’d said: “He releases them (i.e. the hands). Then, if that was too long for him (i.e. standing), he should place the right over the left.” And Awza’I said: “(One has) a choice between placing and releasing (the hands).”
Al-Khadr said, “I say (that) the statement of Al-Layth is unequivocal regarding grasping (the hands) in that it is not in his view from the Sunnah. However, it falls under the category of resting. And this is exactly the reason why Malik expressly considered it to be disliked, since it is a form of supporting (oneself). And Ibn Abi Shaybah reported Ibn Sirin as saying when he was asked about the man who holds by his right hand his left hand: “That was merely because of the Romans.””
Then Abu Dawud relates that Muhammad ibn Jahadah said about the matter of releasing the arms at ones sides: “Then, I mentioned that to Al-Hasan ibn Abi Al-Hasan, and he said: “It is the prayer of Allah’s messenger – may Allah bless and grant him peace. Whoever does it does it. And whoever abandons it abandons it.”
Al-Khadr says, “And the ‘ulama have said that Ibn Al-Zubayr took the description of prayer from Abu Bakr Al-Siddiq. Al-Khatib reports in Tarikh al-Baghdad that Ahmad ibn Hanbal – may Allah be pleased with him – said: “’Abd Al-Razzaq related to me. He said: “Verily, the people of Makkah say: “Ibn Jurayj took the description of prayer from ‘Ata. And ‘Ata took it from Ibn Al-Zubayr. And Ibn Al-Zubayr took it from Abu Bakr Al-Siddiq. And Abu Bakr took it from the Prophet – may Allah bless and grant him peace.” And this indicates that Abu Bakr used to release (his hands) in his prayer, because, Ibn Al-Zubayr took the description of prayer from him.
And Ibn ‘Abbas testified that the Salat of Ibn Al-Zubayr is the Salat of the Prophet – may Allah bless and grant him peace – in what Abu Dawud relates about Maymun Al-Makki that he saw ‘Abdullah ibn Al-Zubayr while leading them in prayer. He said afterwards, “Then, I went to Ibn ‘Abbas and said: “Verily, I have seen Ibn Al-Zubayr pray a prayer that I have never seen anyone pray.” Then I described to him this gesture, and he said: “If you’d like to look at the prayer of the Messenger of Allah – may Allah bless and grant him peace – then emulate the prayer of ‘Abdullah ibn Al-Zubayr.”
Al-Khadr says, “And what is confirmed by scholars is that Ibn Al-Zubayr used to release (his hands) in his Salat. So, it is known by the testimony of Ibn ‘Abbas that his prayer is the prayer of the Prophet – may Allah bless and grant him peace, and that he used to release (his hands) in Salat…”
And in the Musannaf of Abdur-Razzaq Al-San’ani he says, “I saw Ibn Jurayj praying while releasing his hands. And Al-Awza’I said: “Whoso pleases does it. And whoso pleases leaves it.” And it is the statement of ‘Ata.”
IV. The Position of the Majority of Scholars
Most scholars hold the view that the normative, if not permanent, practice of the Prophet – may Allah have peace upon him – was folding his arms while praying. This is the position taken by the other three schools, and is the opinion considered by many Malikis to be the position having more evidence in support of it.
However, the basis for this position is that it has been related about 18 Sahabah and 2 of the Tabi’un that the Prophet prayed with his hands folded. Nevertheless, there exists contention regarding the chain of transmission of each one of these narrations. For this reason, it is said about them that “it has been related about them”, which is a clear indication of weakness and indecisiveness. Hadith scholars know it as “the wording indicative of sickness” (sigat al-tamrid).
As for the one or two sound narrations, which are found in the collections of Al-Bukhari and Muslim, they are not clear in their indications of the Prophet praying with his hands folded. For that reason, it is not possible to unequivocally conclude that he – may Allah grant him peace – prayed with his hands folded. Rather, it is equally plausible, if not more reasonable, to conclude the opposite.
Al-Dawdi says, “As for ascribing grasping the hands (al-qabd) to the majority, if the intended (ascription) is (an ascription to) the majority of the Sahabah, then this ascription is not true by any means. Because, it (i.e. folding the hands) has not been found to be soundly established about the Prophet – may Allah grant him peace, nor one of his Rightly-Guided Successors. So, how could attributing it to the majority of the Sahabah and Tabi’un be true?
As for what Al-Tirmidhi relates from Samak ibn Harb from Qabisah ibn Hulb from his father who said: “The Messenger of Allah used to lead us, and take his left with his right.” and declared it to be Hasan, then said, “And Action is in accordance with this from the companions of the Prophet – may Allah grant him peace, the successors (tabi’in), and those after them”; There is no doubt that he (i.e. Tirmidhi) depended upon the hadith of Hulb in attributing this action, since there is a distance (in time) between him, and between the Sahabah and Tabi’un. Also because, he didn’t mention any support for that other than the hadith of Hulb. And if it (i.e. the hadith) had been Sahih, it would resolve the dispute.
However, it is from the narration of Samak and Qabisah. And it has already preceded that Samak is weak…and Qabisah is unknown (majhul). Then only Samak narrates on his authority.
And Tirmidhi’s choosing this chain from the different chains going back to the Prophet in this chapter is a proof that all chains of transmission fall in the center of ignominy.
In addition to that, it has already preceded about the Imams of the Tabi’in ( Sa’id ibn Al-Musayyab, Sa’id ibn Jubayr, and Mujahid) what points to the contrary of what Al-Tirmidhi attributed to the Sahabah and Tabi’in, while knowing that these know better the doings of the Sahabah in the matter than Al-Tirmidhi and all from his generation.
And if what is intended by “the majority” is the majority of those lesser than the Successors of the Successors (Tabi’I al-tabi’in), the ascription to them is true. The statement of Al-Nawawi in Sharh Muslim (4/114) indicates it: “The proof of the majority regarding the favorableness of placing the right on the left is the aforementioned hadith of Wail, and the hadith of Abi Hazim on the authority of Sahl.”
So, this gives the feeling that the Sahabah and Tabi’un are on the outside of this majority, because they don’t advance the aforementioned hadith of Sahl as evidence, because the one giving the order is unknown.
And if he had not been unknown, the Imams of the Salaf would not have differed regarding its ruling, also because the hadith of Wail is weakened (ma’lul) due to a break in its chain, and the weakness of one of its narrators. So, the Salaf don’t advance it as evidence…”
V. The Statements of other Scholars
Ibn Rushd says, “Scholars have differed regarding placing the hands, one of them on the other during Salat. Malik considered that makruh (disliked) during the obligatory prayer, and permitted it during the voluntary prayers.
And some people considered this action to be from the Sunan of Salat. They are the majority.
The reason for their difference is that some established traditions (of the companions and successors) have come. The description of the Prophet’s prayer – may Allah grant him peace – has been related in them. And nowhere in them was it related that he placed his right over his left.
It also has been confirmed that the people were commanded to do that (i.e. fold their hands).
The former has also been mentioned as part of the description of his prayer – may Allah bless and grant him peace – in the hadith of Abu Hamid.
And some people saw that the traditions that have been confirmed necessitated an addition upon the traditions which this (latter) addition was not related in them, and that the addition must be followed.
Others saw that the more worthy obligation was to follow the traditions that don’t contain the addition, because they are more numerous, and since this doesn’t suit the actions of prayer. Rather, they fall under the category of seeking support. Therefore, Malik permitted it in voluntary prayers, and did not permit it in the obligatory…”
Ibn ‘Abdul-Barr says, “…And placing the right of them over the left or releasing them (at the sides), all of that is a Sunnah in Salat…”