Question for the malikis

[Abu Usama]

Salam,

can a maliki pray with his hands below his navel just because he wants to, or does he have to pray with his hands on his sides?
And if not, then can he pray with his hands below the navel in order to avoid fitnah in the masjid?

And one more, inshallah, can you recite behind the imam in silent salah?

Wasalam

[Shaykhs-Pir Sahib]

Salam,

can a maliki pray with his hands below his navel just because he wants to, or does he have to pray with his hands on his sides?
And if not, then can he pray with his hands below the navel in order to avoid fitnah in the masjid?

And one more, inshallah, can you recite behind the imam in silent salah?

Wasalam

as salamu alaykum

the source of 'sadl' or praying with the hands by the side in the maliki madhhab is the amal of madina - the actions of the people of madinah, shown by the statement of Imam Malik in the Mudawwana in which he states that it (praying with the hands grasped - qabd) is not known in the obligatory prayer, but is permissible in the optional i.e. all other prayers.

There are other evidences for it in the hadith literature... which can be read here:

http://www.lamppostproductions.org/articles.shtml

under the section of 'fiqh'.

as for your questions - it really depends on who you have studied with. Sadl is definitely the mashhur opinion in places like Mauritania where scholars of mighty calibre pray like this: Shaykh Murabit al-Hajj, Shaykh Salek, Shaykh Abdurrahman etc etc etc...

as for it being the mu'tamid opinion - well there is ikhtilaf on that within the madhhab. Most now maintain that either method - qabd or sadl is permissible in the wajib (fard) prayers. A few say that it is not the sunna way. Others say it is the sunna and definitely one of the ways the prophet (s) prayed and thus MUST be preserved.

Although Shaykh Hamza was taught maliki fiqh by the Mauritanians largely, he has said that it is often wise to pray qabd in western masjids for fear of fitna or even standing out. However, there are others who have returned from Mauritania and refuse to give in to their fear and pray sadl strictly.

So yes, one can pray with his hands grasped in the maliki school - however, i believe that it must be done above, not below the navel - as the shafi'i's do, not the hanafi's....but i will check that insha'Allah.

As for reciting behind the Imam - yes it is done by the follower in the silent prayers - but at such a level of noise that only the follower can hear i.e. very quiet whispering...

and Allah knows best

forgive me if i have erred and please correct me if i have

[faqir]

The Maliki Argument for not Folding the Arms in Salat

By Abdullah bin Hamid Ali

Questions are being asked about what appears to be a novel practice in the North American Continent of people praying with their hands at their sides instead of folding them over their chests as has been reported in sound traditions about the Prophet – may Allah bless him and grant him peace.
It is common knowledge to Muslims everywhere that this was a practice of the virtuous Imam and erudite Malik ibn Anas. What has also become commonplace is to hear a rather unsupportable explanation of why he did it. That is, that Imam Malik only prayed with his arms at his sides because he was tortured and therefore unable to fold his arms on his chest.
This claim, after being unsupported by fact, history, or logic, is clearly contravened by the explicit statement of the Imam himself. We challenge such a claim to be verified by and in any of the traditionally relied upon books of Islamic history. One will find oneself hard-pressed to find any evidence substantiating this argument.
Then, logically speaking, it would seem to be quite unreasonable to surmise that Imam Malik didn’t have the strength to place one of his hands over the other on his chest while praying, but have enough strength to support his own body weight when pushing himself up from the position of prostration to the standing position.

What this paper will prove is that Malik – may Allah have mercy on him – only prayed that way, because it is what he saw there to be stronger evidence for, in addition to it being supported by sound traditions related about the Prophet – may Allah bless him and grant him peace. It will also be shown that Malik was not alone in this regard, and that many of the well-known scholars from the Tabi’in also prayed that way. Then, we will bring out in the end that such a prayer is legally valid in all of the schools of Sunni law, and that ones prayer is not invalidated if one were to do so.

What people must understand about evidence is that it is not restricted to Qur’an and Sunnah, nor has it ever been restricted to them. Consensus (Al-Ijma’) is also proof. Legal Analogy (Al-Qiyas) is another proof. There are also things like the Pre-Qur’anic sacred legislation that hasn’t been abrogated (Shar’ man qublana), and the statements and actions of the Sahabah (qawl and ‘amal al-Sahabah). There are also others that we chose not to mention, since this is not the place for such a discussion.
Were we to limit evidence to merely the Qur’an and Sunnah of the Prophet – may Allah bless and grant him peace – a great many things that we deem to be forbidden or permissible today would not be able to be supported or justified.
The reason for writing this paper is so that the author and others will no longer have to go into great detail repeatedly in explaining and justifying this issue. The aim of this explanation is not to appease or convince those opposed to this practice. Rather, it is to console and put at ease those who do it. This way, if one desires to know the facts, it would be as simple as taking recourse to the current paper, and those like it wherever they exist. We ask Allah to benefit all by it. Amin.



I. The Position of Malik (may Allah me pleased with him)
Ibn Al-Qasim says in Al-Mudawwanah : (“…Malik said about placing the right hand over the left during Salat. He said: (“I don’t know (of) that in the obligatory (prayer).” And he used to dislike it. “However, in voluntary prayers (nawafil), when the standing is extended, there is no harm in that (for one to) aid himself by it.”…).

Malik’s statement, “I don’t know of that in the obligatory prayer”, seems to point to a clear reality to anyone who is acquainted with his method of deducing legal rulings. That reality is that, his statement indicates that he doesn’t know of any conclusive evidence that would be strong enough to consider placing the right hand over the left on the chest a sunnah act of the obligatory prayer. The statement also indicates that the main reason why he disliked it was that people folded their hands on their chests as a means of holding themselves up in prayer. That wouldn’t be necessary, since it is disliked for Imams to make the standings too lengthy during obligatory prayers. As for the voluntary prayers, he didn’t dislike it then, due to the fact that much of what is not permissible in obligatory prayers is permissible in voluntary prayers. Now, where does the argument of the claimant stand in light of this conclusive evidence?

II. Evidence from Hadith
As for the hadiths that indicate it, let us first start with the hadith of Abu Hamid Al-Sa’idi, because of its complete soundness and clear unequivocal indication of the Prophet praying with his hands by his sides. Ibn Hajar says in Fath al-Bari: “Al-Bukhari, Abu Dawud, Al-Tirmidhi, Ahmad, and Ibn Khuzaimah reported it. “
And what follows is the version of Abu Dawud due to the addition that contains clear indication of the dropping of the hands by the sides (irsal/sadl).
Its wording is: “Ahmad related to us – Abu ‘Asim Al-Dahak ibn Makhlad related to us (transfer); Musaddad related to us – Yahya related to us.”
And the verson of Ahmad reads: Abd Al-Hamid informed us – meaning Ibn Ja’far – (he said) Muhammad ibn ‘Amr ibn ‘Ata informed me. He said, “I heard Abu Hamid Al-Sa’idi say while in the company of ten of the companions of the Messenger of Allah – may Allah bless and grant him peace: “I am the most knowledgeable of you of the prayer of the Messenger of Allah – may Allah bless him and grant him peace.” They said, “How (so)? For by Allah, you were neither the one who spent the most time with him, nor the oldest of us to him in companionship.” He said, “True indeed.” They said, “Show (us).” He said, “Whenever the Messenger of Allah – may Allah bless and grant him peace – would stand up to pray he would raise his hands until they were parallel with his shoulders, then say ‘Allahu Akbar’ until each bone became settled in its place straightly. Then, he would recite…”

And the natural place of the hands/arms of a person is at his/her sides, just as it could not be said that a person’s arms are straight if they are folded on his/her chest.

Shaikh Muhktar Al-Dawdi says, “And if the Prophet – may Allah bless and grant him peace – used to pray while placing the right over the left hand the ten companions would have rebuked him (i.e. Abu Hamid) for omitting it when he said: “…until each bone became settled in its place…” since peoples’ egos are disposed to a severe eagerness to point out the mistake of one’s challenger when competing. And amongst the ten companions was Sahl ibn Sa’d – may Allah be pleased with him – who said (in another hadith): “The people were ordered to place the right hand on the left forearm during Salat.” So, it becomes clear that the order in the hadith of Sahl – may Allah be pleased with him – came from one other than the Prophet – may Allah bless and grant him peace…and Sahl’s acknowledgement – may Allah be pleased with him – of the description of the prayer which grasping the hands (al-qabd) has been omitted from is proof that the order in the aforementioned hadith is not from the Prophet – may Allah bless and grant him peace.”
As for the hadiths that mention the Prophet praying with his hands folded on his chest or under his navel, they refer to the voluntary prayers. Nawawi says: “…And about Malik is also (the report mentioning) the favorableness of placing (the hands on the chest) in the voluntary (prayers), and the (favorableness) of leaving (them by the sides) during the obligatory (prayers). And this is what his followers from Basrah gave more weight to…”

Muhammad Al-Khadr Al-Shinqiti said, “And of the hadiths indicating the leaving (of the hands at the sides) is every hadith in which the prayer of the Prophet – may Allah bless and grant him peace – is described, and where he covered in it (i.e. the hadith) the mentioning of the recommended (mustahabbat) acts of prayer without mentioning the grasping (of the hands). Because leaving (the hands hanging) is the origin as is obvious. And grasping (the hands) is an added description. So, when it is not mentioned, the condition remains upon the origin, which is dropping the hands (al-irsal). And because silence about the description (of something) at the time for giving clarification is indicative of restriction...”

So, with to regard to hadith evidence, there is more that can be mentioned, although what has already passed should be sufficient enough evidence to establish that the Prophet did in fact pray while leaving his arms at his sides.

III. Evidence from the Traditions of the Sahabah and Tabi’un

In the Musannaf of Ibn Abi Shaybah, the following can be found.
1. Abu Bakr declared: Hushaym declared to us – on the authority of Yunus – about Al-Hasan (Al-Basari) and Ibrahim (Al-Nakha’i) that they used to release their hands (at their sides) during prayer.

2. ‘Affan declared to us: Yazid ibn Ibrahim declared to us. He said: “I heard ‘Amr ibn Dinar say: “(Abdullah) Ibn Al-Zubayr, whenever he prayed, he used to release his hands (at his sides).”

3. Ibn ‘Aliyyah declared to us: On the authority of Ibn ‘Awn about Ibn Sirin that he was asked about the man who holds his right hand with his left. He said: “That was merely done because of the Romans’ (influence).”



4. ‘Umar ibn Harun declared to us: On the authority of ‘Abd Allah ibn Yazid. He said: “I never saw Ibn Al-Musayyib grasping his right hand in the prayer. He used to release them (at his sides).”

5. 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…”

VI. Summary and Conclusion
We know the validity of praying with our hands at our sides from the following:

1. It was the position held by our Imam Malik, and most of the companions and Malikis historically.

2. A number of hadiths of the Prophet indicate that he prayed that way.

3. It was the opinion taken by the Tabi’in, the most knowledgeable of them being Sa’id ibn Al-Musayyab.

4. It was the position of ‘Abdullah ibn Al-Zubayr who learned from Abu Bakr Al-Siddiq who learned from the Prophet himself, just as it hasn’t been confirmed that any of the other Sahabah prayed while folding their hands.

5. None of the Imams of the other madhhabs hold it to be an obligation to pray while folding ones hands. They only consider it to be a Sunnah. As for Malik, it is permitted without dislike during voluntary prayers when the standing is long. As for the obligatory prayers, he disliked it, although dislike does not mean that something is decisively prohibited according the scholars.

6. Some Imams hold both folding the hands as well as leaving them at ones sides to be Sunnahs that have been both related about the Prophet – may Allah grant him peace.







In the end, I’d like to say that it would be much more beneficial for those seeking to sow discord through this matter to address some of our more pressing issues like the divorce rate in the Muslim community. Or things like, trying to help solve the problems of Muslims suffering from substance abuse and alcohol problems. Instead of policing peoples’ prayer when they’re not doing anything wrong, they should go looking for things, which are truly haram and try to find the proper Islamic solutions for them.

Was Salaam

[Shaykhs-Pir Sahib]

the link i gave is the article posted above. Jazak'Allah for posting it.

there is another great article on this topic and includes a fatwa from a 18th/19th (CE) century Azhari scholar Shaykh 'Illyish...

http://www.masud.co.uk/ISLAM/misc/yadain.htm

[Abu Usama]

Salam,

jazakallah khayr for the replies.

It's amazing how much ilm of the maliki madhab is online. I just wanted to make sure that these are accurate in representing the maliki madhab?

the risala which just looks like it tells you everything a maliki muqallid needs to know, and

the usul of the maliki madhab which subhanallah, from its contents looks absoloutely brilliant.

[ridhwan]

JazakAllah Khair ..

I was about to make a query regarding Sadl just before I came across this post ..

Some ignorants said that it has no basis ..

[Shaykhs-Pir Sahib]

as salamu alaykum

regarding sadl, its a FACT that it is permissible in all three madhhabs - Shafi'i, Hanafi and Hanbali. In fact, Imam Shafi'i says so explicitly in his "Kitab al-Umm". I remember a while back a student of 'ilm returning from Tarim where he saw Habib 'Umar pray sadl in a couple of rakats - and the Haba'ib are strict Shafi'is!

maliki fiqh can also be found at

www.guidinghelper.com (ibn ashir's 'murshid al-mu'in)

..i am not sure as to the accuracy of translation from arabic of the material by Aisha Bewley, as many people have pointed several errors in some of her works.

those who have been to Rihla's or Zaytuna may be blessed to have copies of Shaykh Hamza Yusuf's translations of matn al-akhdari and ibn ashir - the two other famous texts (other than the risala) - which are also planned for release at some time in the future.... insha'Allah. I believe Shaykh Hamza is a perfectionist and wants the translation to be as close to the original as possible, as well as funding being an issue, and the fact that there are loads of other texts and CDs on the way from him.

May Allah increase him and provide the means to spread the ilm

[Shaykhs-Pir Sahib]

as salamu alaykum

for those who are interested, the main texts used for maliki fiqh are:

1. matn al-akhdari

this is a 'basic' text on ibadat - wudu, ghusl and the prayer... however, it has an excellent section on tasawwuf at the beginning and people have written massive commentaries on that alone. Aisha Bewley's translation is available, and is the only one available to the public (Shaykh Hamza's copy which is not for distribution is probaby the best one).

http://ourworld.compuserve.com/homepages/ABewley/9.html

2. matn ibn 'ashir

ibn 'ashir's 'al-murshid al-mu'in' roughly translated as the 'guiding helper' or the 'helping guide' as Shaykh Hamza has translated it. Again, his translation is probably the best, but not for distribution unforuntately - not yet published.

this essentially iman (Ashari aqida), islam (maliki fiqh) and ihsan (tasawwuf of imam junayd) all in prose in the original arabic. Sidi Abu Qanit has translated it as 'the guiding helper' and can be viewed or downloaded at:

http://guidinghelper.com/

or can be ordered in book format at:

http://www.doubletee.info/

3. al-risala of ibn abi zayd (who was known as 'little malik')

a comprehensive text on maliki fiqh, and a good commentary at Aisha Bewley's webpage:

http://ourworld.compuserve.com/homep...ey/Page17.html

...its best to study all of these with a shaykh. after the above, most students of knowledge study the mukhtasar of al-khalil, which is volumes - contains all the positions in the madhhab with the dalils. And of course after that, some study the Mudawwana which is the text by Sahnun, who asks questions to ibn al-qasim, one of the students of Imam Malik, who scholars say was on par with Imam Shafi'i.

Aisha Bewley has also translated Shaykh Uthman Dan Fodio's work on maliki fiqh and tasawwuf ('handbook on islam') which can be ordered at:

http://www.angelfire.com/ab2/bookwork/

Sidi Abdurraheem from Liverpool has studied in Mauritania for a long period of time, and can teach most of the above texts - may Allah increase him..

[Shaykhs-Pir Sahib]

as salamu alaykum

another maliki fiqh link:

http://www.lamppostproductions.org/

[tilmeedh]

What kinda baffled me was when I read in Qadhi 'Iyad Al-Maliki's book "The Foundations of Islam According to Ahlul-Madinah" p.30, under the Fadilas of salat:

4. Placing the right hand on the back of the left hand over the breast, and some say over the navel, in the standing (qiyam) provided he does not intend by that to prop himself up.