The Debate on One-Handed vs. Two-Handed Handshakes in Islamic Tradition

This content is derived from the book Tuhfa Hanafiyyah by Maulana Abu Suhaib Dawood Arshad (may Allah preserve him). The book is a scholarly rebuttal to Tuhfa Ahl-e-Hadith written by the Deobandi scholar Abu Bilal Jhangvi.

The Issue of One-Handed Handshake​

Abu Bilal Jhangvi begins his discussion with a baseless narrative:He constructs a fictitious dialogue, which holds no reality. Perhaps he would claim that this is a method of explanation, thereby denying its falsehood. However, the fact remains that Jhangvi has not even accurately presented the objections raised by Ahl-e-Hadith. It was his responsibility to represent the opposing view correctly and provide scholarly and researched responses. Instead, both the objections and the responses are misrepresented. He writes:

“When you pray, you throw off your cap, strike your right hand against your left elbow to fold your hands, and stand with your feet widely apart. These actions do not make sense to me.” (Tuhfa Ahl-e-Hadith, p. 1)

No Ahl-e-Hadith individual prays in this manner. Praying bareheaded is due to humility and submissiveness. Raising the hands to shoulder height at the start of Salah is a Sunnah, as recorded in the Muttasil Hadith of Abdullah ibn Umar (may Allah be pleased with him). (Bukhari, vol. 1, p. 102; Muslim, vol. 1, p. 168). This is the practice of Ahl-e-Hadith.

Maintaining one’s gaze at the place of prostration during Salah is also a Sunnah, as indicated by the Prophet’s (ﷺ) instruction. (Mustadrak Hakim, vol. 1, p. 479; Baihaqi, vol. 5, p. 158; Irwa Al-Ghalil, vol. 2, p. 73). Ahl-e-Hadith adhere to this with the grace of Allah.

However, Jhangvi starts his critique with lies and slander. Regarding the issue of spreading feet during prayer, he has also exaggerated and misrepresented the facts. Details of this will be addressed later.

Jhangvi’s Admission of Truth Along with a False Claim​

Jhangvi acknowledges the following:

“Your statement is absolutely correct. If anyone’s opinion contradicts the Quran and Hadith, it is indeed not actionable, especially when it opposes authentic Hadith and also contradicts the Book of Allah.” (Tuhfa Ahl-e-Hadith, p. 2)

Response:​

① It is true and correct that statements of Imams which contradict the Quran and Hadith are not actionable. However, the addition that such statements must also contradict the Quran is a position specific to the Mu’tazilah sect, which is invalid.

② The invalid conclusion from this view implies that statements opposing only the Hadith but not the Quran would remain authoritative. In contrast, the Hanafi school writes:

“The curse of our Lord, equal to the grains of sand, be upon the one who rejects Abu Hanifa’s opinion.” (Dur Al-Mukhtar, with commentary by Shami, vol. 1, p. 63)

Furthermore, those who consider Imam Abu Hanifa capable of error are labeled as misguided:

“The one who says Abu Hanifa can err is even more misguided.” (Muqaddimah Anwar Al-Bari, vol. 1, p. 163)
The author of Usul Karhi states:

“All Quranic verses and Hadith opposing the opinions of our Imams are either abrogated or interpreted differently.” (Usul Karhi, p. 11)

Muttasil Ahadith on One-Handed Handshake​

First Hadith:​

Ubaidullah bin Busar (may Allah be pleased with him) said:

“You see this hand of mine; I have shaken the hand of the Messenger of Allah (ﷺ) with this very hand.” (Al-Tamheed, vol. 12, p. 247)
This Hadith is authentic and serves as clear evidence for the permissibility of one-handed handshakes.

Second Hadith:​

Amr ibn Al-Aas (may Allah be pleased with him) narrates that when Allah instilled Islam in his heart, he approached the Prophet (ﷺ) and said:

“Stretch out your right hand so that I may pledge allegiance to you.” The Prophet (ﷺ) extended his right hand, and Amr retracted his own. The Prophet asked, “What prevented you, O Amr?” He replied, “I wished to make a condition.” The Prophet asked, “What condition?” He said, “That I be forgiven.” The Prophet replied, “Do you not know that Islam wipes away what came before it?” (Sahih Muslim, vol. 1, p. 76)

Though this narration pertains to Bay’ah (pledge of allegiance), the act of Bay’ah involves handshaking. Moreover, Ummaymah bint Raqiqah (may Allah be pleased with her) narrated that when women sought to pledge allegiance to Islam, they asked the Prophet (ﷺ) for a handshake. The Prophet (ﷺ) replied:

“I do not shake hands with women.” (Muwatta Imam Malik)
Hafiz Ibn Abdul Barr explains:

“This statement indicates that the Prophet (ﷺ) used to shake hands with men during pledges and other instances.” (Al-Tamheed, vol. 12, p. 243)
The evidence from such narrations confirms that one-handed handshakes were the practice of the Prophet (ﷺ). It is further supported by narrations from:

① Abu Ghadiah (may Allah be pleased with him) – (Musnad Ahmad, vol. 5, p. 68)
② Abdullah ibn Umar (may Allah be pleased with him) – (Bukhari, vol. 1, p. 523)
③ Wathilah bin Asqa’ (may Allah be pleased with him) – (Musnad Ahmad, vol. 3, p. 491)
④ Jarir ibn Abdullah (may Allah be pleased with him) – (Bukhari, vol. 1, p. 14)
⑤ Uthman bin Affan (may Allah be pleased with him) – (Ibn Majah, p. 27)

Jhangvi’s Objection on the Term "Hand"​

Jhangvi states:

“The word ‘Yad’ (hand) refers exclusively to one hand; this is incorrect as it is a generic term applicable to both singular and plural.”

Response:​

① In these Ahadith, the word Yad refers to a specific hand due to its definite article (Alif Lam), denoting a particular external reference.
② Jhangvi’s claim that Yad applies equally to singular and plural hands is flawed. Without contextual evidence, one cannot assert multiplicity where the context implies singularity.

Crossed Hands on the Chest in Salah

Jhangvi writes that Ahl-e-Hadith cross their hands on the chest during Salah. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

1. Lack of Explicit Quranic Reference​

Firstly, does the Quran specify any place on the body for crossing hands during Salah? If such a verse exists, Jhangvi should provide a reference. If not—and certainly, no such verse exists—then the same reasoning applies to his claim that Bukhari lacks a specific mention of this practice.

2. Evidence from Authentic Hadith​

A sahih Hadith explicitly mentions crossing hands on the chest during Salah. Wa'il bin Hujr (may Allah be pleased with him) narrates:

"I prayed behind the Prophet ﷺ, and he placed his right hand over his left hand on his chest." (Sahih Ibn Khuzaymah, vol. 1, p. 243, Hadith 479)
Additionally, Hulayb Al-Ta’i (may Allah be pleased with him) states:

"He [the Prophet ﷺ] placed these hands of his on his chest." (Musnad Ahmad, vol. 5, p. 226)

Spreading the Feet During Salah​

1. Evidence from Bukhari​

Details regarding spreading the feet during Salah are established in Bukhari.

2. Hanafi Stance​

According to the Hanafi school, the distance between the feet during Salah should be four fingers. (Namaz-e-Masnoon, p. 310; Fatawa Bazaziyah). However, this practice lacks any evidence from the Quran or Sunnah. Instead, it is a fabricated addition with no connection to the teachings of Islam as practiced in the Arab world.

The Posture During Salah​

Jhangvi accuses Ahl-e-Hadith of standing stiffly during Salah and claims this practice is not mentioned in Bukhari. This accusation is baseless slander. Our response to such lies is:

"May Allah curse the liars." (Surah Al-Imran, 3:61)

The Call to Prayer (Adhan)​

Jhangvi asserts that the Adhan of Ahl-e-Hadith is not mentioned in Bukhari. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

① The Adhan without Tarji’ is mentioned at the beginning of Kitab al-Adhan in Bukhari.
② If Jhangvi insists on Tarji’ being absent, it should be noted that the Prophet ﷺ himself taught this method of Adhan to Abu Mahdhura (may Allah be pleased with him). (Sahih Muslim, vol. 1, p. 165)
③ Can Jhangvi provide a Quranic verse that details the words of the Adhan? If not, the same reasoning applies here.

Additionally, no evidence from the Sihah Sittah supports the Hanafi method of Adhan, which includes double Takbir and single Shahadah along with Al-Salatu Khayrun Min Al-Nawm. Even with leniency, no Hadith exists that meets the criteria of authenticity according to Hadith scholars to validate this practice.

The Number of Rak'ahs in Salah​

Jhangvi claims that Bukhari does not specify the number of obligatory and Sunnah Rak'ahs for each Salah. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

① Can Jhangvi prove from the Quran that there are five daily prayers with specified times, Rak'ahs, and the categorization of obligatory and Sunnah units? If not, then the same reasoning applies here.
② Bukhari and Muslim contain explicit narrations regarding the obligatory Rak'ahs for Dhuhr, Asr, Maghrib, and Isha (e.g., Bukhari, vol. 1, p. 77; Muslim, vol. 1, p. 246). Fajr’s obligatory Rak'ahs are mentioned in Bukhari, Kitab al-Adhan (Hadith 771).
③ Sunnah Rak'ahs, such as two Rak'ahs before Fajr, are established in Bukhari (vol. 1, p. 154) and Muslim (vol. 1, p. 251).

If Jhangvi’s biased intellect cannot comprehend these simple narrations, he should humbly seek elementary education and make sincere supplications to Allah for guidance.

Funeral Prayer​

Jhangvi claims that the funeral prayer performed by Ahl-e-Hadith is not detailed in Bukhari. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

① Can Jhangvi prove the method of the funeral prayer from the Quran?
② Imam Bukhari devoted Kitab al-Jana’iz in his compilation, with 98 chapters and nearly 150 narrations addressing funeral prayer and related matters.

Eid Prayer​

Jhangvi asserts that the method of performing the Eid prayer is not mentioned in Bukhari. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

① Can Jhangvi establish the method of Eid prayer from the Quran?
② Imam Bukhari devoted Kitab al-Eidayn, including 26 chapters with nearly 50 narrations detailing the Eid prayer.

If Jhangvi demands comprehensive details, can he establish all Eid prayer-related matters from the statements of Imam Abu Hanifa?

Urination While Sitting​

Jhangvi claims that sitting while urinating is not mentioned in Bukhari. (Tuhfa Ahl-e-Hadith, p. 4)

Response:​

① Can Jhangvi prove from the Quran the obligation to urinate while sitting?
② The Hanafi book Musnad Abi Hanifa contains a narration permitting urination while standing (Musnad Imam Azam, p. 46), but no mention of sitting exists.

Evidence for Two-Handed Handshakes in Islam

The Claim​

Jhangvi cites a narration in Bukhari (vol. 2, p. 926) under the chapter Bab Al-Musafaha (Chapter on Handshaking). He refers to the Hadith where Abdullah bin Mas’ud (may Allah be pleased with him) says:

"The Prophet ﷺ took my hand between both of his hands." (Kafayihi Bayna Kafayihi)

Response from the Ahl-e-Hadith Perspective​

1. Context of the Hadith​

The context of this narration does not refer to a handshake during a meeting or greeting. Instead, it is about the Prophet ﷺ teaching Abdullah bin Mas’ud (may Allah be pleased with him) the Tashahhud:

"The Messenger of Allah ﷺ taught me the Tashahhud, and my hand was between his two hands." (Fath Al-Bari, Majmu’ Al-Fatawa, vol. 1, p. 119)
This incident reflects a teaching gesture rather than a formal handshake. As Maulana Abdul Hayy Lucknawi (a renowned Hanafi scholar) explains:

"This is not the handshake that occurs during a meeting but rather a gesture akin to that of a teacher holding a student's hand for instruction." (Majmu' Al-Fatawa, vol. 1, p. 119)
Thus, it cannot be used as evidence for two-handed handshakes during greetings.

2. Imam Bukhari’s Chapter Heading​

Jhangvi argues that Imam Bukhari placed this Hadith under Bab Al-Musafaha, implying that it refers to handshaking during greetings. However:

• Linguistically, Musafaha means "to place the palm of one hand against the palm of another." (Taj Al-Arus, vol. 2, p. 181; Lisan Al-Arab, vol. 2, p. 514)
• The chapter following Bab Al-Musafaha in Bukhari is Bab Al-Akhz Bi Al-Yadayn (Chapter on Taking with Two Hands). This distinction by Imam Bukhari suggests that the previous Hadith does not refer to a typical handshake but rather to holding both hands for a specific reason, such as teaching.

Hafiz Ibn Hajar and other commentators, such as Imam Qastalani, note that:

"Imam Bukhari separated these chapters because taking someone's hand does not necessarily imply a handshake." (Fath Al-Bari, vol. 2, p. 926)

3. Analysis of the Term Kaf (Palm)​

Jhangvi’s argument hinges on the word Kafayihi (his two palms), which he interprets as Abdullah bin Mas’ud (may Allah be pleased with him) shaking hands with both of the Prophet's ﷺ hands. However:

• Kaf is a singular term. Even if interpreted as referring to both palms, the context of "teaching" negates the possibility of this being a greeting handshake.
• If Abdullah bin Mas’ud’s hands were both held by the Prophet ﷺ, it implies a gesture of holding, not a handshake.

4. The Practice of Greeting with a One-Handed Handshake​

Even if it were argued that the Prophet ﷺ used two hands to hold Abdullah bin Mas’ud’s hand, the gesture occurred during teaching, not as a norm for greeting. Narrations consistently show that the Prophet ﷺ and his companions greeted one another with one hand. Some key narrations include:

• Narration of Ubaydullah bin Busar (may Allah be pleased with him):
  
  "I shook the hand of the Prophet ﷺ with this hand of mine." (Al-Tamhid, vol. 12, p. 247)
• Narration of Amr ibn Al-Aas (may Allah be pleased with him):
  
  "The Prophet ﷺ extended his right hand for me to pledge allegiance, and I shook it with my hand." (Sahih Muslim, vol. 1, p. 76)

Addressing the Hanafi Argument​

1. The Issue of Gender and Specific Context​

Jhangvi and other proponents often argue that a two-handed handshake reflects respect and decorum, and that a single-handed handshake is insufficiently respectful. However:

• Respect in Islam is measured by adherence to the Sunnah, not by cultural practices or added gestures.
• If one-handed handshakes were disrespectful, evidence from the Sunnah would explicitly discourage it. No such prohibition exists.

2. Broader Applications of the Term Yad (Hand)​

Jhangvi criticizes Ahl-e-Hadith for interpreting Yad as "one hand" in this context. He argues that Yad can imply two hands or more based on the context. However, the linguistic and scriptural usage of Yad shows:

• Yad in many Quranic verses and Hadith refers to singular actions (e.g., Surah Al-Maidah, 5:38, regarding cutting the thief's hand).
• In this Hadith, the absence of contextual evidence supporting two-handed handshakes makes the default singular interpretation valid.

Conclusion​

The argument for two-handed handshakes based on the narration of Abdullah bin Mas’ud (may Allah be pleased with him) teaching the Tashahhud is unfounded. The Hadith refers to a teaching moment, not a handshake during greeting.

Evidence from authentic Ahadith strongly supports the practice of one-handed handshakes as Sunnah. The claim for two-handed handshakes as a norm lacks any basis in the Quran, Sunnah, or linguistic analysis. Thus, the Ahl-e-Hadith stance remains in line with the Prophetic tradition.