Authentic Evidence for Releasing the Hands After Rukūʿ
Source: Fatāwā ʿIlmiyyah, Volume 1, Kitāb al-Ṣalāh, Page —
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
A detailed research on this topic was published in Monthly Shahādat, February 2000, Volume 7, Issue 2, Pages 32–33. It presented comprehensive proof—along with references—affirming the validity of leaving the hands hanging (irsāl) in the standing posture after rukūʿ. Below is a summary of the evidence.
He reported:
"حدثنا حاجب بن أبي بكر قال: ثنا أحمد الدورقي، قال: ثنا بهز بن أسد عن يزيد بن إبراهيم عن عمرو بن دينار قال: كا ن ابن الزبير إذا قام في الصلاة أرخى يديه”
(Ṭabaqāt al-Muḥaddithīn bi-Aṣbahān, Vol. 1, pp. 200–201)
Meaning:
Sayyidunā ʿAbdullāh ibn al-Zubayr (رضي الله عنه) used to let his hands hang freely by his sides when in the standing posture during Ṣalāh.
This narration is authentic.
All narrators are reliable:
① Ḥājib ibn Abī Bakr – Thiqah (trustworthy)
⟶ Akhbār Aṣbahān (Vol. 1, p. 2), Tārīkh Baghdād (Vol. 8, p. 271), Ṭabaqāt Aṣbahān (Vol. 3, p. 502), Shadharāt al-Dhahab (Vol. 2, p. 249)
② Aḥmad ibn Ibrāhīm al-Dawraqī – Thiqah ḥāfiẓ
⟶ Taqrīb al-Tahdhīb: No. 3
③ Bahz ibn Asad – Thiqah, strong in memory
⟶ Taqrīb al-Tahdhīb: No. 771
④ Yazīd ibn Ibrāhīm – Thiqah, though there is slight weakness in his narrations from Qatādah
⟶ Taqrīb al-Tahdhīb
⑤ ʿAmr ibn Dīnār – Thiqah, reliable
⟶ Taqrīb al-Tahdhīb: No. 2524
This narration is also recorded by:
✔ Ibn Abī Shaybah:
⟶ Muṣannaf, Vol. 1, p. 391, Ḥadīth 3950
✔ Ibn al-Mundhir:
⟶ al-Awsaṭ, Vol. 3, p. 93
He used to release his hands in both standing positions—before and after rukūʿ.
Refuted due to contradiction with authentic marfūʿ aḥādīth (sayings of the Prophet ﷺ).
It is highly unlikely for a noble companion like Ibn al-Zubayr (رضي الله عنه) to oppose sound Prophetic teachings.
Moreover, no objection from other Companions is recorded, which would be expected in such a case.
Conclusion: This interpretation is rejected.
He used to release his hands only in the standing posture after rukūʿ.
This view does not contradict any marfūʿ ḥadīth.
Therefore, this interpretation is stronger and more valid.
Source: Monthly Shahādat, November 2001 Edition
Sayyidunā ʿAbdullāh ibn al-Zubayr (رضي الله عنه) also said:
“Placing the feet together and one hand over the other in prayer is from the Sunnah.”
⟶ Sunan Abī Dāwūd: 754
Its chain is ḥasan, and those who declared it weak are mistaken.
Leaving the hands free (irsāl) after rukūʿ in the standing position is a proven practice with an authentic chain.
The action of Sayyidunā Ibn al-Zubayr (رضي الله عنه) is not contrary to any authentic Prophetic narration, and therefore, it is a valid and acceptable practice.
ھٰذا ما عندي، واللّٰه أعلم بالصواب
Source: Fatāwā ʿIlmiyyah, Volume 1, Kitāb al-Ṣalāh, Page —
❖ Releasing the Hands in Qiyām After Rukūʿ: A Verified Practice
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
A detailed research on this topic was published in Monthly Shahādat, February 2000, Volume 7, Issue 2, Pages 32–33. It presented comprehensive proof—along with references—affirming the validity of leaving the hands hanging (irsāl) in the standing posture after rukūʿ. Below is a summary of the evidence.
✔ Narration from Imām Abū al-Shaykh al-Aṣbahānī:
He reported:
"حدثنا حاجب بن أبي بكر قال: ثنا أحمد الدورقي، قال: ثنا بهز بن أسد عن يزيد بن إبراهيم عن عمرو بن دينار قال: كا ن ابن الزبير إذا قام في الصلاة أرخى يديه”
(Ṭabaqāt al-Muḥaddithīn bi-Aṣbahān, Vol. 1, pp. 200–201)
Meaning:
Sayyidunā ʿAbdullāh ibn al-Zubayr (رضي الله عنه) used to let his hands hang freely by his sides when in the standing posture during Ṣalāh.
✿ Ruling on the Chain of Narration:
This narration is authentic.
◈ Verification of the Chain:
All narrators are reliable:
① Ḥājib ibn Abī Bakr – Thiqah (trustworthy)
⟶ Akhbār Aṣbahān (Vol. 1, p. 2), Tārīkh Baghdād (Vol. 8, p. 271), Ṭabaqāt Aṣbahān (Vol. 3, p. 502), Shadharāt al-Dhahab (Vol. 2, p. 249)
② Aḥmad ibn Ibrāhīm al-Dawraqī – Thiqah ḥāfiẓ
⟶ Taqrīb al-Tahdhīb: No. 3
③ Bahz ibn Asad – Thiqah, strong in memory
⟶ Taqrīb al-Tahdhīb: No. 771
④ Yazīd ibn Ibrāhīm – Thiqah, though there is slight weakness in his narrations from Qatādah
⟶ Taqrīb al-Tahdhīb
⑤ ʿAmr ibn Dīnār – Thiqah, reliable
⟶ Taqrīb al-Tahdhīb: No. 2524
◈ Additional Sources for This Narration:
This narration is also recorded by:
✔ Ibn Abī Shaybah:
⟶ Muṣannaf, Vol. 1, p. 391, Ḥadīth 3950
✔ Ibn al-Mundhir:
⟶ al-Awsaṭ, Vol. 3, p. 93
✿ Two Possible Interpretations of Ibn al-Zubayr's Practice:
① First Interpretation:
He used to release his hands in both standing positions—before and after rukūʿ.
Refuted due to contradiction with authentic marfūʿ aḥādīth (sayings of the Prophet ﷺ). It is highly unlikely for a noble companion like Ibn al-Zubayr (رضي الله عنه) to oppose sound Prophetic teachings. Moreover, no objection from other Companions is recorded, which would be expected in such a case. Conclusion: This interpretation is rejected.② Second Interpretation (Preferred):
He used to release his hands only in the standing posture after rukūʿ.
This view does not contradict any marfūʿ ḥadīth. Therefore, this interpretation is stronger and more valid. Source: Monthly Shahādat, November 2001 Edition❀ Important Note:
Sayyidunā ʿAbdullāh ibn al-Zubayr (رضي الله عنه) also said:
“Placing the feet together and one hand over the other in prayer is from the Sunnah.”
⟶ Sunan Abī Dāwūd: 754
Its chain is ḥasan, and those who declared it weak are mistaken.
Conclusion:
Leaving the hands free (irsāl) after rukūʿ in the standing position is a proven practice with an authentic chain.
The action of Sayyidunā Ibn al-Zubayr (رضي الله عنه) is not contrary to any authentic Prophetic narration, and therefore, it is a valid and acceptable practice.
ھٰذا ما عندي، واللّٰه أعلم بالصواب
