Authentic Ahadith Position of Hand in Prayers Qiyam Standing

Bismillah Hirrahmanirraheem

The Position of Hands in Prayer in Qiyaam (Standing)

Upon entering a Masjid, a person sees a multitude of different people. Some of them he sees standing in prayer with
1.   Hands clasped together on the chest.
2.   Hands beneath the navel.
3.   Hands held together beneath the chest/Above Navel.

The following discussion will Present all the Ahadith and authenticity discussion and Status of Ahadith on keeping the hands in Prayer.

1.However, before all else it should be borne in mind that the debate is not regarding one method being prohibited and another Fardh. 

3 This is to teach muslims that there is difference of opinion and it is natural difference based on Ahadith. As Prophet did differently at different point of time.

2. No True Islamic scholar say that one is correct other is wrong . All true scholar are agreed that all are correct method.

(Only some you Tube sheikh/TV Scholar with little knowledge and little Taqwa for their Publicity stint tells that My method is correct other is wrong. etc) 


5.Dont be silent Go to house of Verbal groupism fighter in your locality with Hadith Knowledge and convince them to stop their Groupism Otherwise they will destroy the Islamic Fabric making the muslims fools.

To make the article brief we will concentrate on 1. On the chest 2. Below the Navel Position only because in Indian subcontinent Hanafis are 95% who keep below the navel and Ahle Hadith/Salafis who keep on the chest. 

Ahadith for Placing Hand on the chest

Wa’il Ibn Hujr (RA) reports,
“I performed Salaah with Rasoolullah (Sallaho Alaihe Wassallam), (in which) he placed  his right hand on the left one. upon his chest.”
(Abu Dawwod and Ibne Khuzaimah)
Authenticity discussion of this Hadith.
The report of Wa’il Ibn Hujr (RA) to be found in S’ahih-Ibn-Khuzamah  which has these  words. ‘on his chest’ is weak (Dhaeef) Hadith due to following reasons:
1. Muaminil lbn Ismail is one of narrator of this Hadith is known to be a weak narrator. lmaam Bukhari (RA) states in Al-Mizan. “His hadith are disowned.” Abu Hatim (RA) informs, ‘He made a great deal of mistakes.” Abu Zur’ah (RA) states. “His narrations contain a lot of mistakes.”
2. This same hadiih mentioned in many other books of ahadith, through various chains of narrations does not contain these  words (on the chest) in any other one of the transmissions. This indicates that the narrations which contain that statement are only narrated through Muammil Ibn Ismail, who has been proven to be dha ‘eef. Adding to this. Allamah Nimwi presents the same narration in his book through Abu Daud. Nasai and lbn Majah. It is also found in the Musnad of Abu Daud At Tayalisi. but none of them have any transmission which contains these extra words. ‘On the chest’.
Through same Wasil Ibne Hajar (R.A) this Hadith is in three books.
1.   This particular report is from S’ which on the chest mentioned.
2.   The Second version in Musnad-ul-Bazzar instead of the term. ‘upon his chest’ has the words. ‘near his chest’
3.   Third one found in Musannaf-Ibn-Abi-Shaibah contains the statement. ‘beneath the navel’.
(iii) Hafiz Ibn Hajar has confirmed in Fathul-Baari that the link of Muammil Ibn Ismail from Sufvan Thawri is weak. (1)
(iv) Sufyan Thawri (who is mentioned in the chain of transmission) held the opinion of placing the hands beneath the navel thus, when his narration is found to be on the contrary, it will not be accepted. according to the rules of jurisprudence.

Ahadith and Authenticity discussion of Below 

the Navel.
1. Wa’il Ibn Hujr (RA) narrates. “I saw Rasoolullah (Sallaho Alaihe Wassallam)  placing his right hand in the left one below the navel, in prayer” (Musannaf-Ibn-Abi-Shavbah)
This is a variant version of the two ahadith mentioned above which contain the extra words. ‘below the navel’.Regarding this hadith Hanafi scholars with all fairness confess that it cannot be used as strong evidence to reinforce their view, because the extra statement (below the navel) is only to be found in some editions of Musannaf-Ibn-Abi-Shavbah and not in all of them. Also this hadith has an inconsistent text, because it also has the words. ‘upon the chest and ‘beneath the chest’ in place of ‘below the navel’ in some variant narrations which have been mentioned earlier.

2. Hadhrat Ali (RA) states, ”To place one palm over the other beneath the navel is from the sunnah of salaah.“
(Bayhaqi 312 Ibn Abi Shayhbah 391:1)
 It is a known fact that whenever a Sahaahi utters the words. ‘It is from the sunnah.’ They mean it is being directly reported from Rasoolullah (Sallaho Alaihe Wassallam) himself. However, the hadith does contain Abdur Rahman lbn Ishaaq in its chain of transmission who is classified as weak.
3.Hajjaj lbn Hassan informs, “Either I heard Abu Mijlaz saying or 1 asked him, ‘How should one place his hands (‘during salaah)?’ He replied, ‘He should place the inner portion of his right palm on the back of’ the left hand beneath the navel.
The transmission of the hadith is hasan as Allamah Al Maardini (RA) states in his book Al-.Jawharun-Naqi. But overall it is also a weak Hadith

Position of different Imams and Scholars

lmaam Abu Hanifah (RA) and Abu lshaaq Al Marwazi (RA) from the Shafi’ees assert that to tie the hands together below the navel is Sunnah.
lmam Shafi’ee’s (RA) view is to lock the hands together and hold them beneath the chest according to the books, Waseet and Kitabul-Umm (books on Shafi’ee fiqh).
As for Imaam Ahmad ibne Hanbal, he holds three different opinions: One is similar to that of lmaam Abu Hanifah (RA) – lbn Habeerah has said this to be his more popular opinion. The second opinion is the same as lmaam Shafi’ee’s (RA) view and
the third is, the Musalli has a choice between placing them beneath the navel or on the chest because both of these methods are derived from ahadith.
Allama Ibne Taimiyya R.A.
 It is from Allamah Ibn Taymiyyah’s commentary on Imam Ibn al-Qudama’s Hanbali fiqh matn entitled ‘Al-Umdah’page.67 Onwards
“And he places them both below his navel, or below his chest without either of them being disliked.
(Continued :The first [placing the hands below the navel] is superior in one of the narrations from him [Imam Ahmad], which was chosen by al-Khiraqi, al-Qadi and others.  It is reported by Ahmad, Abu Dawud and al-Darqutni from Abu Juhaifah that he said:  Ali (Allah be pleased with him) said,”From the sunnah is the placing of the hand upon the other hand below the navel”.  And this [placing right hand over the left] is mentioned from the hadith of Ibn Masud from the Prophet (Allah bless him and give him peace), and was relied upon by Imam Ahmad.
And Ibn Battah relates from Abu Hurayrah (Allah be pleased with him) that he said, “From the sunnah is that he place his right hand in the prayer below the navel”.  And a companion if he says ‘sunnah’ it is applied to the sunnah of the Prophet (Allah bless him and give him peace).  And because this is far from the placing of hands upon the chest [takfir] which is disliked.
And in the other (narration) below the chest is superior which was chosen by a group of our companions due to that which is related by Jarir al-Dabbi who said,”I saw Ali grasping his left with his right on his wrist above his navel”, it was reported by Abu Dawud.

Ahle Hadith Scholars view is to Place on the chest.


1. What people need to remember is that the Prophet,sallallahu 'alayhi wa-sallam, according to the hadith of Sahl ibn Sa'd in al-Bukhari, ordered the people to place their right hands over their left when standing in the prayer.So the important thing is that the right is over the left, as for where, then it is flexible, as al-Imam at-Tirmidhi narrated from the sahabah.

2. To conclude the whole discussion, it could be said that although, all the ahadith which are presented as evidence by each school of thought, contain some sort of weakness.

Ibne Qayyim R.A. (Student of Ibne Taimiyya R.A. has written masterpiece word in Zadul Maad that there is no authentic narration about position of placement of hand.
This also shows that Pious Ulema of Past were ready to accept the truth.But Some Scholars of Today insist that only his position is correct and rest all are wrong. May Allah save ummat from this type of Ulema/ Scholars Group mentality.Only Allah can give Hidayat.

And Allah knows the best. 

No comments:

Post a Comment