Bukhari

Hadith Commentary:
Shaykh al-Hadith Hazrat Maulana Ubaidullah Sahib rahimahullah states:
Sahl ibn Sa’d did not mention in his hadith the place on the body where the hands are to be placed, and according to us, it is upon the chest, as there are several explicit and strong ahadith regarding this. Among them is the hadith of Wa’il ibn Hujr, who said:
“I prayed with the Prophet (sallallahu alayhi wa sallam), and he placed his right hand over his left hand upon his chest.”
This was narrated by Ibn Khuzaymah in his Sahih, and it was mentioned by Hafiz Ibn Hajar in Bulugh al-Maram, al-Dirayah, al-Talkhis, and Fath al-Bari. Imam Nawawi mentioned it in al-Khulasa, Sharh al-Muhadhdhab, and Sharh Muslim, using it as evidence for the Shafi’i position of placing the hands on the chest. Both of them cited this hadith as evidence, and their silence regarding its chain indicates that, in their view, the hadith of Wa’il is sahih (authentic) or hasan (good) and suitable for use as evidence.
(Mir’aat al-Mafatih)
That is, Hazrat Sahl ibn Sa’d did not mention in this hadith the place for tying the hands, and according to us, it is the chest, as there are several strong and explicit ahadith on this matter. Among them is the hadith of Wa’il ibn Hujr, who said:
“I prayed behind the Prophet (sallallahu alayhi wa sallam). He placed his right hand over his left and put them on his chest.”
This narration was transmitted by the hadith scholar Ibn Khuzaymah in his Sahih, and Hafiz Ibn Hajar mentioned it in his books Bulugh al-Maram, al-Dirayah, al-Talkhis, and Fath al-Bari. Imam Nawawi mentioned it in al-Khulasa, Sharh al-Muhadhdhab, and Sharh Muslim, and the Shafi’is have taken this as evidence that the hands should be placed on the chest. Hafiz Ibn Hajar and Allamah Nawawi have used this hadith as evidence and did not criticize its chain, so this hadith is, in their view, sahih or hasan and suitable for use as evidence.
The second evidence is the hadith narrated by Imam Ahmad in his Musnad. He states:
Haddathana Yahya ibn Sa’id from Sufyan, from Simak, from Qabisah ibn Hulb, from his father, who said:
“I saw the Messenger of Allah (sallallahu alayhi wa sallam) turning to his right and left (in salam), and I saw him placing this (i.e., his right hand) on his chest.” Yahya described it as the right over the left above the joint. All the narrators of this hadith are trustworthy, and its chain is connected.
(Tuhfat al-Ahwadhi, p. 216)
That is, Yahya ibn Sa’id al-Thawri narrated to us, who said: Simak narrated from Qabisah ibn Wahb, who narrated from his father, who said:
“I saw the Messenger of Allah (sallallahu alayhi wa sallam). He would turn to his right and left (in salam), and I saw him place his right hand over his left on his chest.”
All the narrators of this hadith are trustworthy, and its chain is connected.
The third evidence is the hadith which Imam Abu Dawud narrated in al-Marasil with this chain:
Haddathana Abu Tawbah, haddathana al-Haytham (i.e., ibn Humayd), from Thawr, from Sulayman ibn Musa, from Tawus, who said:
“The Messenger of Allah (sallallahu alayhi wa sallam) would place his right hand over his left, then firmly tie them on his chest.”
(Reference as above)
That is, Abu Tawbah narrated to us, who said: al-Haytham (i.e., ibn Humayd) narrated from Thawr, who narrated from Sulayman ibn Musa, who narrated from Tawus, who reported that the Messenger of Allah (sallallahu alayhi wa sallam) in prayer would place his right hand over his left and would firmly tie them together on his chest.
This hadith is mentioned with this chain on page 275 of ‘Awn al-Ma’bud Sharh Abu Dawud.
Imam Bayhaqi states that this hadith is mursal, because Tawus, the narrator, is a Tabi’i, and its chain is hasan (good). A mursal hadith is, according to Imam Abu Hanifah, Imam Malik, and Imam Ahmad rahimahumullah, absolutely a proof. Imam Shafi’i rahimahullah accepted it with the condition that there is another supporting narration.
Indeed, this is supported by the hadith of Wa’il ibn Hujr and the hadith of the chapter mentioned above.
Thus, it is entirely correct to deduce from this hadith that placing the hands on the chest in prayer is a Sunnah of the Prophet (sallallahu alayhi wa sallam).
The fourth evidence is the hadith narrated by Ibn Abbas (radi Allahu anhu) in the tafsir of the noble verse:
﴿فصل لربك وانحر﴾
That is, “Place your right hand over your left at the chest.”
That is, place your right hand over your left and tie them on the chest.
This tafsir is also narrated from Hazrat Ali (radi Allahu anhu).
Bayhaqi, Ibn Abi Shaybah, Ibn Mundhir, Ibn Abi Hatim, Daraqutni, Abu Shaykh, Hakim, and Ibn Mardawayh have all transmitted this tafsir from these noble companions in these words.
Imam Tirmidhi rahimahullah has said regarding this:
“Some of them saw that the hands should be placed above the navel, and some saw that they should be placed below the navel, and all of that was considered permissible by them.”
That is, among the Sahabah (radi Allahu anhum) and Tabi’in, some chose to tie the hands above the navel, some below, and in their view, there was leeway in this matter.
The aforementioned difference relates to what is preferable, and from the above details, it is clear that the preference and superiority is for placing the hands on the chest.
The main evidence for those who place the hands below the navel is the statement of Hazrat Ali (radi Allahu anhu), which Abu Dawud, Ahmad, Ibn Abi Shaybah, Daraqutni, and Bayhaqi have narrated from Abu Hujayfah (radi Allahu anhu):
“That Ali said: The Sunnah is to place the wrist of the right hand on the wrist of the left below the navel.”
The great hadith scholar Maulana Abdur Rahman Sahib Mubarakpuri rahimahullah states:
“I say: In the chain of this hadith is Abdur Rahman ibn Ishaq al-Wasiti, upon whom the narration depends, and he is weak and not suitable for use as evidence.”
Therefore, this narration is not suitable as evidence.
Imam Nawawi rahimahullah states:
“It is a hadith agreed upon as weak, for Abdur Rahman ibn Ishaq is weak by consensus.”
Their second evidence is the narration reported by Ibn Abi Shaybah, in which the narrator says:
“I saw the Messenger of Allah (sallallahu alayhi wa sallam) place his right hand over his left in prayer, and his hands were below the navel.”
Regarding this, Allamah Shaykh Muhammad Hayat Sindhi, in his famous treatise “Fath al-Ghafur fi Wadh’ al-Aydi ‘ala al-Sudur,” states that the words “below the navel” were written by the scribe of the book by mistake. Otherwise, I have personally examined the authentic copy of Musannaf Ibn Abi Shaybah and have seen this hadith with this chain, but the words “below the navel” are not mentioned in it.
This is further supported by the narration in Musnad Ahmad, which is transmitted with the same chain as Ibn Abi Shaybah, and it does not contain the additional words “below the navel.” The full hadith in Musnad Ahmad is:
Haddathana Waki’, haddathana Musa ibn Umayr al-‘Anbari, from Alqamah ibn Wa’il al-Hadrami, from his father, who said:
“I saw the Messenger of Allah (sallallahu alayhi wa sallam) placing his right hand over his left in prayer.”
In Daraqutni as well, this narration is mentioned with the same chain as Ibn Abi Shaybah, but even there, the words “below the navel” are not present.
Some other reports and narrations are also presented on this matter, but none of them are suitable as proof.
Thus, in summary, placing the hands on the chest in prayer is the Sunnah of the Prophet (sallallahu alayhi wa sallam), and according to the evidence, this is what is preferred.
Those who do not act upon this Sunnah may refrain, but they should not object to those who do act upon it.
They should not use mocking language against them.
May Allah grant all Muslims sound understanding, so that they repent from the habit of disputing over such subsidiary issues and make room in their hearts for their fellow believers.
And Allah is the One who grants success.

Hadith Commentary:
(1)
The first difference of opinion regarding the mentioned issue is about the manner and place of placing the hands. According to the majority of scholars, the hands should be folded in prayer; they should not be left hanging at the sides. The second difference concerns the manner in which the hands are to be folded, and the third difference is about the location where the hands should be placed. In the above hadith, there is mention of folding the hands, and some description of the manner is also given: that the right hand should be placed on the wrist of the left hand.

However, the clarification of exactly where on the wrist it should be placed is found in the narration of Wa’il bin Hujr radi Allahu anhu, in the following words: The Messenger of Allah sallallahu alayhi wa sallam placed his right hand on the back of his left hand, on the joint, and on the wrist.
(Sunan Abi Dawud, Salat, Hadith: 727)

In another narration, it is stated that when the Messenger of Allah sallallahu alayhi wa sallam began the prayer, after saying Allahu Akbar, he placed his right hand over his left hand.
(Sahih Muslim, Salat, Hadith: 896(401))

In another narration, it is explicitly mentioned that the Messenger of Allah sallallahu alayhi wa sallam would grasp his left hand with his right hand.
(Jami‘ at-Tirmidhi, Salat, Hadith: 252)

There is also explicit mention regarding the location of placement: that the hands should be placed on the chest. Wa’il bin Hujr radi Allahu anhu states that he prayed with the Messenger of Allah sallallahu alayhi wa sallam, and he placed his right hand over his left hand on his chest.
(Sahih Ibn Khuzaymah, Chapter: Placing the Right Hand on the Left in Prayer... 1/243, Hadith: 479)

According to the narration from Sahl bin Sa‘d radi Allahu anhu, if the right hand is placed on the left wrist, both hands will naturally come onto the chest. The confirmation of placing the hands on the chest is also found in the narration whose words are: The Messenger of Allah sallallahu alayhi wa sallam would place his hands on his chest.
(Musnad Ahmad: 226/5)

There is not a single authentic hadith about folding the hands below the navel. Placing the hands on the chest is a sign of humility, a barrier against unnecessary actions in prayer, a means of protecting the heart, and more suitable for attaining khushu‘ (humility and concentration). Imam al-Bukhari rahimahullah, keeping this in view, has established the next chapter regarding khushu‘.

Since the heart is the place of intention, and generally, a person places both hands over that which he wishes to protect,
(Fath al-Bari: 291/2)

In light of these narrations, we too should place the right hand over the left in such a way that the right hand is on the back of the left hand, on the joint, and on the wrist, and then both should be placed on the chest so that all narrations are acted upon. Thus, there are three ways of folding the hands:
• The right hand is placed over the left hand.
• The right hand is placed over the joint of the left hand.
• The right hand is placed over the left wrist.
Placing the wrist over the wrist and holding the elbow is not established from any hadith.

(2)
There is no difference between men and women regarding the folding of the hands, such that women should fold their hands on the chest and men should place them below the navel. This distinction is un-Islamic. The Messenger of Allah sallallahu alayhi wa sallam did not mention any difference in the method of prayer between men and women. It is a common observation that when the hands are folded below the navel, the left hand is on top and the right hand is below, whereas we have been commanded the opposite: that the right hand should be on top and the left hand below.

Benefits:

➊ From this hadith, it is understood that the hands should be folded on the chest during prayer. If you place your right hand on your left forearm (arm), both hands will naturally come onto the chest. In another hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam placed his right hand on the back of his left palm, wrist, and forearm (from wrist to elbow). [سنن نسائي مع حاشية السندهي: ج1 ص 141 ح 890، ابوداود: ج1 ص112 ح 727]

? Ibn Khuzaymah [243/1 ح 48] and Ibn Hibban [الاحسان: 202/2 ح 485] have declared it authentic.

❀ The confirmation of folding the hands on the chest is also found in the narration in which it is mentioned: "He would place these (hands) on his chest... etc." [مسند احمد ج 5 ص 226 ح 22313، واللفظ له، التحقيق لا بن الجوزي ج 1 ص 283 ح 477 و فى نسخة ج 1 ص 338 و سنده حسن]

? The narration found in Sunan Abi Dawud [ح 756] and others regarding folding the hands below the navel is weak due to Abdur Rahman bin Ishaq al-Kufi. Criticism of this person is present in the very chapter referenced in Sunan Abi Dawud.

◈ Allamah Nawawi said:

"Abdur Rahman bin Ishaq is weak by consensus." [نصب الراية للزيلعي الحنفي314/1]

◈ Nīmwi states:

Wa fīhi Abdur Rahman bin Ishaq al-Wasiti wa huwa da‘īf

"And in it is Abdur Rahman bin Ishaq al-Wasiti, and he is weak." [حاشيه آثار السنن ح 330]

? For further criticism, see books such as al-Binayah fi Sharh al-Hidayah by ‘Ayni al-Hanafi [208/2].

◈ It is written in the marginal notes of Hidayah Awwalin [17، 102/1] that this narration is weak by consensus.

➌ The issue that men should fold their hands below the navel and women on the chest is not established by any authentic or even weak hadith. The distinction made between men and women in prayer—that men fold their hands below the navel and women on the chest, and that men keep their arms raised from the ground during prostration while women spread their arms flat on the ground—are all subtleties of the people of opinion (Ahl al-Ra’y). According to the teachings of the Messenger of Allah sallallahu alayhi wa sallam, the form of prayer from the opening takbir to the final salam is the same for both men and women, except in matters of clothing and covering: a woman cannot pray with her head uncovered, nor should her ankles be exposed. According to the Ahl al-Hadith, any distinction proven by a clear text is valid, and baseless or weak matters are considered rejected.

➍ The narration attributed to Sayyiduna Anas radi Allahu anhu regarding "below the navel" is severely weak due to Sa‘id bin Zarbī.

◈ Hafiz Ibn Hajar said:

Munkar al-hadith [تقريب التهذيب: 2304]

[ديكهئے مختصر الخلافيات للبيهقي: 342/1، تاليف ابن فرح الاشبيلي و الخلافيات مخطوط ص 37 ب و كتب اسماء الرجال]

➎ Some people present the narration about "below the navel" from Musannaf Ibn Abi Shaybah, whereas in the original manuscript and printed editions of Musannaf Ibn Abi Shaybah, the words "below the navel" are not present. Qasim bin Qutlubugha [كذاب بقول البقاعي / الضوء اللامع 186/6] fabricated this addition.

◈ Anwar Shah Kashmiri Deobandi states:

"Indeed, I have seen three (manuscript) copies of the Musannaf, and in none of them is this phrase 'below the navel' present." [فيض الباري 267/2]

➏ According to the Hanbalis, both men and women should fold their hands below the navel. [الفقه على المذاهب الاربعة 251/1]

➐ In the unreliable and doubtful book al-Mudawwanah of the Muqallid Malikis, it is written that Imam Malik rahimahullah said regarding folding the hands: "I do not know of its proof in the obligatory prayer." Imam Malik rahimahullah considered it disliked. If the standing in voluntary prayers is long, then there is no harm in folding the hands, as in this way one can support oneself. [ديكهئے المدونة 76/1] The chaptering of Muwatta’ Imam Malik and the hadith narrated by Imam Malik rahimahullah from Sahl bin Sa‘d radi Allahu anhu are sufficient to refute this unproven reference.

➑ Those who pray with their hands left at their sides base their argument on a narration from al-Mu‘jam al-Kabir of Tabarani [74/20 ح 139], in which one of the narrators is Khasib bin Hajdar, a liar (kadhdhab). [ديكهئے مجمع الزوائد 102/2]

? It is clear that this narration is fabricated, so its existence or non-existence is the same.

➒ Sa‘id bin Jubayr (Tabi‘i) states that in prayer, the hands should be folded above the navel, i.e., on the chest. [امالي عبدالرزاق / الفوائد لابن مندة 234/2 ح 1899 و سنده صحيح]

➓ For further research on folding the hands on the chest, see the author's book "The Ruling and Place of Folding the Hands in Prayer." In this book, detailed answers to the objections of the opponents have been provided. And all praise is due to Allah!

The place for folding both hands is upon the chest.

Accordingly, in Ibn Khuzaymah (479), Wa’il bin Hujr radi Allahu anhu says that I performed prayer with the Messenger of Allah sallallahu alayhi wa sallam, and he sallallahu alayhi wa sallam placed his right hand over his left hand and folded them upon his chest.

Al-Albani rahimahullah declared this hadith authentic in his "Tahqiq Sahih Ibn Khuzaymah".

Furthermore, al-Albani rahimahullah says in his book "Sifat Salat an-Nabi sallallahu alayhi wa sallam" (p. 69):

"Folding both hands upon the chest is what is established in the Sunnah, while any action contrary to this is either weak or baseless." End quote.

Sindi rahimahullah says in his marginal notes on Sunan Ibn Majah:

"In summary: Just as folding the hands instead of letting them hang is the Sunnah, likewise it is established that the place for folding both hands is the chest, and no other place. As for the hadith: 'The Sunnah is to place the palm upon the palm and fold them below the navel in prayer,' everyone agrees upon the weakness of this hadith." End quote.

Shaykh Ibn Uthaymin rahimahullah says:

"Folding the hands below the navel in prayer is the prescribed practice in the (Hanbali) madhhab, and this is the well-known opinion. There is also a narration from Ali radi Allahu anhu that: 'The Sunnah is to place the palm upon the palm and fold them below the navel in prayer.' Abu Dawud narrated it, and Nawawi, Ibn Hajar rahimahumallah, and other eminent scholars have declared it weak.

However, some scholars are of the view that the hands should be folded above the navel, and Imam Ahmad has explicitly stated this.

While other scholars are of the view that both hands should be folded upon the chest, and this is the most correct position. Although some criticism has been made regarding explicit texts on this matter, the narration of Sahl bin Sa’d in al-Bukhari clearly supports that the place for folding the hands is the chest. Also, the best hadith regarding folding the hands upon the chest—even though some criticism has been made of it—is the narration of Wa’il bin Hujr radi Allahu anhu: 'The Prophet sallallahu alayhi wa sallam used to fold both his hands upon his chest.'"
("Ash-Sharh al-Mumti‘" 3/36, 37)