Muwatta Malik (Qasim)

Hadith Authentication:
[وأخرجه البخاري 740 من حديث مالك به]

Jurisprudential Explanation:
➊ The narrations regarding placing the right hand over the left hand in prayer are reported with authentic (sahih) or good (hasan) chains from multiple Companions, for example:
① Wa’il bin Hujr radi Allahu anhu [مسلم 401 و ابوداؤد 727]
② Jabir radi Allahu anhu [أحمد 381/3 ح 15152 و سنده حسن]
③ Ibn Abbas radi Allahu anhu [صحيح ابن حبان الموارد 885 و سنده صحيح]
④ Abdullah bin Jabir al-Bayadi radi Allahu anhu [معرفة الصحابة لابي نعيم الاصبهاني 610/3 ح 4054 و سنه حسن و اور ده الضياء فى المختارة 130/9 ح 114]
⑤ Abdullah bin Mas’ud radi Allahu anhu [ابوداود : 755 وابن ماجه : 811 وسنده حسن]
⑥ Abdullah bin az-Zubair radi Allahu anhu [ابوداود : 754 واسناده حسن واور ده الضياء المقدسي فى المختارة 9/301 ح257،]
● This hadith is mutawatir (mass-transmitted). [نظم المتناثر من الحديث المتواتر ص98 ح68،]
Note:
In the narration of al-Mu’jam al-Kabir by at-Tabarani (20/74, Hadith 139), where it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam used to pray with his hands hanging down and would occasionally place his right hand over his left, the narrator Khusayb bin Jahdar is a liar (kadhdhab). [مجمع الزوائد 2/102], also see: Lisan al-Mizan 2/486. Therefore, this chain is fabricated (mawdu’). Also see: my book “The Ruling and Position of Placing the Hands on the Chest in Prayer” [ص8]
➊ From this hadith, it is understood that the hands should be placed on the chest during prayer. If you place your right hand on your left “dhira’” (forearm), both hands will naturally come upon the chest. See Jurisprudential Explanation number ➑
● 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 (rusgh), and forearm (sa’id, i.e., from wrist to elbow). [سنن نسائي مع حاشية السندهي : ج1 ص141 ح890، ابوداود ج1 ص112 ح727] This was declared authentic by [ابن خزيمه 1/243 ح48] and [ابن حبان الاحسان : 2/202 ح485].
● The confirmation of placing the hands on the chest is also found in the narration in which it is stated: «يضيع هٰذه علٰي صدره۔۔ الخ» The Prophet sallallahu alayhi wa sallam used to place them (the hands) on his chest... etc. [مسند أحمد ج5 ص 226 ح22313، واللفظ له، التحقيق لابن الجوزي ج1 ص 283 ح 477 و فى نسخة ج1 ص 338 و سنده حسن]
➋ The narration in Sunan Abi Dawud [ح756] and others regarding placing 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. Imam Nawawi said: “Abdur-Rahman bin Ishaq is weak by consensus.” [نصب الراية للزيلعي الحنفي 1/314]
● Nimawee states: «وفيه عبدالرحمٰن بن إسحاق الواسطي وهو ضعيف» and in it is Abdur-Rahman bin Ishaq al-Wasiti, and he is weak. [حاشيه آثار السنن ح 330،]
● For further criticism, see al-‘Ayni al-Hanafi’s al-Binayah fi Sharh al-Hidayah [208/2] and other books. In the marginal notes of Hidayah Awwalin [17 106/1], it is written that this narration is weak by consensus.
➌ The issue that men should place 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 place their hands below the navel and women on the chest, or that men keep their arms raised from the ground during prostration while women spread their arms flat on the ground—are all innovations of the people of opinion (Ahl ar-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 for differences in clothing, voice, and covering: a woman cannot pray with her head uncovered, nor should her ankles be exposed. According to the Ahl al-Hadith, any difference proven by clear evidence and text is valid, but baseless and weak matters are to be rejected.
➍ The narration attributed to Sayyiduna Anas radi Allahu anhu «تحت السرة» (regarding below the navel) is severely weak due to Sa’id bin Zarbiy. Hafiz Ibn Hajar rahimahullah said: “Munkar al-hadith.” [تقريب التهذيب : 2304] Also see: [مختصرا لخلافيات للبيهقي 1/342، تاليف ابن فرح الاشبيلي والخلافيات مخطوط ص37ب] and the books of narrators’ biographies.
◄ Some people present the narration from Musannaf Abi Shaybah «تحت السرة», whereas in the original manuscript and printed editions of Musannaf Ibn Abi Shaybah, the words «تحت السرة» are not present. Qasim bin Qutlubugha [كذاب بقول البقاعي/الضوء اللا مع 182/2] fabricated this addition. Anwar Shah Kashmiri Deobandi said: “Indeed, I have seen three (manuscript) copies of the Musannaf, and in none of them is this (the phrase ‘below the navel’) present.” [فيض الباري 2/267]
➏ According to the Hanbalis, both men and women should place their hands below the navel. [الفقه على المذاهب الاربعة 251/1]
➐ In the unauthentic and dubious book of the blind-following Malikis «المدونة», it is written that Imam Malik said regarding placing the hands:
“I do not know of any evidence for this in obligatory prayer.” Imam Malik considered it disliked (makruh). If the standing in voluntary prayers is long, then there is no harm in placing the hands, as in this way one can support oneself. See [المدونة 1/76]
◄ To refute this unproven reference, the chapter headings of al-Muwatta’ of Imam Malik and the hadith of Sahl bin Sa’d radi Allahu anhu narrated by Imam Malik himself are sufficient.
➑ The part from the index finger to the elbow is called «ذراع».
➒ Sa’id bin Jubayr (Tabi’i) said that in prayer, the hands should be placed «فوق السرة» i.e., above the navel (on the chest). [امالي عبد الرزاق/الفوائد لابن مندة 324/2 ح 1899 و سنده صحيح]
➓ For further research on placing the hands on the chest, refer to the author’s book “The Ruling and Position of Placing the Hands in Prayer.” In this book, the objections of the opponents have been answered with evidence. And all praise is due to Allah.