The Hanafi and Hanbli (one opinion) schools are of the opinion that one should tie his hands below the navel in prayer. The Shafis are of the opinion that one should tie the hands above navel but below chest. Strict Salafis are of the opinion that one ties the hands exactly on chest and some of them are seen tying hands close to neck which is a Bidah and is not proven from any authentic hadith (whereas even they in majority accept the Shafi opinion). The predominant ruling in Maliki school and Shias unanimously say that one should leave the hands free without tying them.

The hadiths about tying hands on chest are all weak. The proofs cited by Hanafis are the following:

Book 3, Number 0755: (Abu Dawood)

Ali said that it is a sunnah to place one hand on the other in prayer below the navel.

The problem with this narration is that it contains Abd al- Rahman ibn Ishaq in its chain, who has been classified as weak.

Book 3, Hadith 757 (Abu Dawood)

Narrated Abu Hurayrah: (The established way of folding hands is) to hold the hands by the hands in prayer below the navel. Abu Dawud said: I heard Ahmad b. Hanbal say: The narrator 'Abd al- Rahman b. Ishaq al- Kufi is weak (i.e. not reliable).

This hadith is also weak as mentioned by Imam Abu Dawood.

Hanafis claim that there is an authentic Marfu hadith from Wa’il bin Hujr (ra) in Musannaf Ibn Abi Shaybah in regards to tying hands below navel (1/390), however Salafis and Hanafis dispute whether the wording “below the navel” is authentically proven to be in manuscripts of Musannaf Ibn Abi Shaybah or not.  It is proven from many authentic manuscripts that wording “below the navel” is present. Musannaf Ibn Abi Shaybah published under supervision of Shaykh Muhammad Awama from Madina Munawara has the wording. [Volume No. 3, Page # 320 to 322] and there are many more mansucripts which has the wording which were with classical scholars.

Imam al- Nimawi al- Hanafi (rah) also narrated it from Musannaf Ibn Abi Shaybah in his Athaar al- Sunnan and declared it Sahih [Athaar al- Sunnan, Page # 125. Arabic and Urdu version published by Shabbir brothers, Urdu Bazaar, Lahore]

The proofs for Hanafis also comes from many Tabiyeen (successors) and scholars; therefore their opinion has sound foundation.  Below is a summary of opinions held by all four schools given by scholar Shams ul haq Azeemabadi, who is considered as an authority by Salafis:

إن الوضع يكون تحت السرة وهو أبو حنيفة وسفيان الثوري وإسحاق بن راهويه وأبو إسحاق المروزي من أصحاب الشافعي وقد عرفت أن الحديث ضعيف لا يصلح للاستدلال . وذهب الشافعية . قال النووي وبه قال الجمهور إلى أن الوضع يكون تحت صدره فوق سرته . وعن أحمد روايتان كالمذهبين , ورواية ثالثة أنه يخير بينهما ولا ترجيح وبالتخيير قال ... وعن مالك روايتان إحداهما يضع تحت صدره والثانية يرسلهما ولا يضع إحداهما على الأخرى

Translation: According to Abu Hanifa, Sufyan ath Thawri, Ishaq bin Rahwaih, Abu Ishaq al Marwazi who was from Comapinions of Shafi’i, the hands should be folded below the navel.  It is also known that this hadith is weak and does not have capability of doing Istadlal with. Shafi’is went towards this. An- Nawawi said: The vast majority of scholars are of the opinion that Hands should be tied “BELOW THE CHEST” but above navel. There are 2 statements narrated from Ahmed bin Hanbal and according to another third he does not give preference to any of the two (i.e. one has choice to place them below the navel or above the navel under chest). From Malik there are also 2 sayings narrated, one of which is that hands should be tied “BELOW THE CHEST” and the second is that Hands should be left free [Al- Azeem Abadi in Awn al Ma’bud, Volume No.1, Page No. 275]

The Shafi opinion is that one should tie his hands above navel but “BELOW THE CHEST” whereas Imam Ahmed bin Hanbal considered both of the opinions allowed.

Imam at- Tirmidhi summarized it beautifully and said:

وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ يَرَوْنَ أَنْ يَضَعَ الرَّجُلُ يَمِينَهُ عَلَى شِمَالِهِ فِي الصَّلاَةِ ‏.‏ وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا فَوْقَ السُّرَّةِ ‏.‏ وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا تَحْتَ السُّرَّةِ ‏.‏ وَكُلُّ ذَلِكَ وَاسِعٌ عِنْدَهُمْ

Translation: This is acted upon by people of knowledge from Companions of Prophet (Peace and blessings be upon him), the successors, and those after them. They held the view that a man should place his "RIGHT HAND OVER THE LEFT" in prayer. Some held the view that he places them above the navel, "AND SOME HELD THE VIEW THAT HE PLACES THEM BELOW THE NAVEL. ALL OF THESE ARE ALLOWED ACCORDING TO THEM" [Jami’ at- Tirmidhi, Hadith # 250, Kitab us Salaat, chapter of placing the right hand on the left in Prayer]

Imam at- Tirmidhi did not mention the third viewpoint i.e. one can leave the hands free. The proofs regarding it shall be shown later.

The Salafis also rely on weak hadiths with regards to tying hands on chest.

First weak hadith they cite is:

أخبرنا أبو طاهر نا أبو بكر نا أبو موسى نا مؤمل نا سفيان عن عاصم ابن كليب عن أبيه عن وائل ابن حجر قال: «صليت مع رسول اللـه صلى اللـه عليه وسلّم ووضع يده اليمنى على يده اليسرى على صدره

Translation: Wail bin Hujr said: I prayed with the Prophet (Peace be upon him) and he placed his right hand over his left on his chest.

[Ibn Khuzaimah, # 479. Salafi authority Nasir ud -din al- Albani declared it “WEAK” in the Takhreej. He said: “Its chain is Da’if because of Mo’mmal and he is Ibn Isma’il with “BAD MEMORY.” But the Hadith is Sahih for there are reports from other routes of the same meaning. And about placing the hand on the chest other Ahadith support it – End Quote. However, I will analyze other weak and misinterpreted reports which Salafis use in this regard. Shaykh Shu’ayb al-Arna’oot also analyzed this hadith by saying: “And about the placing the hands on chest during salah there are reports from Wa’il bin Hajr in (works of) Ibn Khuzaima (479) and Baihaqi (2/30) both with weak chains.” (Musnad Ahmad, comment to Hadith 21967)]

This hadith contains 2 defects.

1) One narrator of it i.e. Mo’mal bin Isma’il has "Mufassar Jarh (comprehensive criticism)" upon him and he is the only one narrating this particular hadith.

2) According to Salafis, Sufyan ath- Thawri is Mudallis (cheater) who is never to be believed when he narrates with "AN." Salafis cannot show that this hadith is narrated without “AN (I.E. SAREEH TAHDEES)” from Sufyan.

Once a big Salafi authority Zubayr Ali Zai was asked a question:

Question: Are all the narrations of Sahih Ibn Khuzayma authentic?

Answer: All those narrations of Sahih Ibn Khuzayma which Imam Ibn Khuzayma narrated without criticizing them"THEN THEY ARE DEEMED AUTHENTIC ACCORDING TO IMAM IBN KHUZAYMA, HOWEVER THIS IS NOT NECESSARY THAT ALL SCHOLARS AGREE TO THIS AUTHENTICATION." The general narrations of Sahih Ibn Khyzayma are authentic or good "BUT SOME NARRATIONS ACCORDING TO MY RESEARCH ARE WEAK, SIMILARLY OTHER PEOPLE HAVE ALSO CRITICIZED SOME NARRATIONS ACCORDING TO THE PRINCIPLES (USOOL) OF HADITH AND ASMA UR- RIJAAL" whosoever's proof is strong then his saying would be preferred. [Fatawa ILmiyyah al Ma'roof Tawzih al Ahkam by Zubayr Ali Zai, Page # 304]

He also said: Any narrator who is "Katheer al- Ghalat (one who makes abundant errors), Katheer al Awham (who has abundant whims), "KATHEER AL KHATA (ONE WHO MAKES ABUNDANT MISTAKES)" and "SA'EE AL HIFZ (HAVING BAD MEMORY)" then his lone hadith is "DA'EEF (WEAK)" [Noor ul Aynayn, Page # 63]

The Narrator Mo’mal bin Isma’il has precisely these Juroohat (criticisms) upon him. Therefore hadith from him cannot be deemed as authentic according to Usool (principles) of hadith.

Ibn Hajr al- Asqalani states in Taqrib ut Tahdhib regarding him:

صدوق سيءالحفظ

Translation: Truthful but "HAS BAD MEMORY" [Taqreeb, (2/230)]

Imam Ibn Hajr al- Asqalani also made it clear by saying:

مؤمل بن إسماعيل في حديثه عن الثوري ضعف

Mo’mal bin Ismail's narrations from Sufyan ath- Thawri have weakness [Fath ul Bari, (9/238)]

The hadith is narrated only by Mo’mal via route of Sufyan ath- Thawri. There are many other criticisms on Mo’mal bin Ismail such as he is called Katheer al- Khata (one who makes abundant mistakes), he is Munkar ul Hadith (denounced in hadith) and others. [Refer to Tahdhib ut Tahdhib (6/35)]

Above all this hadith is narrated by Wa’il bin hujr in many other hadith books but none of them contains the addition “UPON CHEST”

Another hadith that is cited is:

حدثنا عبد الله حدثني أبى ثنا يحيى بن سعيد عن سفيان حدثني سماك عن قبيصة بن هلب عن أبيه قال رأيت النبي صلى الله عليه و سلم ينصرف عن يمينه وعن يساره ورأيته قال يضع هذه على صدره وصف يحيى اليمنى على اليسرى فوق المفصل

Translation: Qubaysa ibn halb narrates from his father: I saw the Prophet (Peace be upon him) turn towards his right and left and 'I saw the Prophet place this upon his chest.' Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. [Musnad Ahmed 5/226]

First of all this hadith talks about tying hand on wrist joint which contradicts the next hadith which Salafis use about putting hand on forearm as I will show. Secondly, this hadith is vague and not clarifying about tying hands on chest "DURING PRAYER" at first place. Plus the interpretation by narrator at end of hadith does not justify tying hands on chest in prayer. The Istadlal (deriving proof) of Salafis from this hadith is wrong.

The hadith is just mentioning turning from right to left and "PLACING THIS ON HIS CHEST."Plus the Salafis while giving above reference from Musnad Ahmed with research of Shaykh Shu'ayb Arna'oot ignore his explanation.

He said about this hadith:

صحيح لغيره دون قوله : " يضع هذه على صدره " وهذا إسناد ضعيف لجهالة قبيصة بن هلب

It is correct "OTHER THAN ITSELF, EXCEPT FOR THE SAYING PLACED THIS UPON CHEST" and this chain is "WEAK" due to Jahalah (unknowingness) of Qubaysa bin halb [Musnad Ahmed, 5/226]

Hence this hadith is also irregular with the addition of wording "UPON CHEST." Moreover the additional words stating "PLACED THIS UPON CHEST" are not narrated elsewhere from other chains (See Sunnan Daraqutni hadith # 1087 for example having same narration but without the wording “Upon chest”)

This hadith is narrated from many other routes but none of them contains the wording "PLACED THIS ON HIS CHEST"

This is why hadith expert al- Nimawi after narrating it said:

The Chain of this is Hasan (good) "EXCEPT FOR WORDING UPON CHEST WHICH ARE NOT MAHFUZ (PRESERVED)" [Al-  Nimawi in Athaar al Sunnan, Page # 124, Published by Shabbir brothers, Lahore, Pakistan]

Al- Nimawi also said: In this chapter there are also other hadiths (but) "ALL ARE WEAK" [ibid]

Many Muhaditheen also criticized one narrator of this hadith i.e. “Simaak bin Harb” whereas many others did Ta’deel of him, hence he becomes disputed.

Narration # 3 misused by Salafis

Narrated Sahl bin Sa`d: The people were ordered to place the right hand on the left forearm in the prayer. Abu Hazim said, "I knew that the order was from the Prophet (ﷺ) [Sahih Bukhari. 1.707]

 

This hadith does not prove tying hands on the chest. It just says that hands were tied on Zira (area from wrist to elbow). Salafis have misunderstood that this can only happen if hands are tied on chest. However, practically this can be done even when hands are tied below chest but above navel as Shafis do. Hence, this hadith has nothing to do with tying hands on chest. On the other hand there are many Sahih hadiths which prove that hands should be tied on wrist joint of left hand and not on Zira.

Even hadith # 2 which Salafis use as a reference contradicts their practice of putting hand on forearm. Let us now look at hadiths that prove tying hands on wrist joint.

It is stated in Sahih Muslim

Wa'il b. Hujr reported: He saw the Messenger of Allah (Peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. [Sahih Muslim, Hadith # 792]

There are many more hadiths which prove tying hands on wrist joint i.e. on hand not on elbow.

Narrated Abdullah ibn Masud: Abu Uthman an- Nahdi said: When Ibn Mas'ud prayed he placed his left hand on the right. The Prophet saw him and placed his right hand on his left one. [Sunnan Abi Dawood, Book 3, Hadith 754. Declared good by al- Albani]

Salafis also use another weak and Mursal narration to assert that hands should be tied on chest. It states:

حَدَّثَنَا أَبُو تَوْبَةَ، حَدَّثَنَا الْهَيْثَمُ، - يَعْنِي ابْنَ حُمَيْدٍ - عَنْ ثَوْرٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ طَاوُسٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَضَعُ يَدَهُ الْيُمْنَى عَلَى يَدِهِ الْيُسْرَى ثُمَّ يَشُدُّ بَيْنَهُمَا عَلَى صَدْرِهِ وَهُوَ فِي الصَّلاَةِ ‏.‏

Narrated Tawus: The Messenger of Allah (ﷺ) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. [Sunnan Abu Dawud, Book 3, Hadith 758. Wrongly declared Sahih by Albani]

 

Salafis consider Mursal to be weak, however they cleverly change their principles to suit their agendas. This hadith is not only Mursal but is rather weak due to narrator Sulayman bin Musa.

Imam al- Nimawi al- Hanafi (rah) declared this hadith as “WEAK” [Athaar al Sunnan, Page # 124. Arabic and Urdu version Published by Shabbir brothers, Urdu Bazaar, Lahore]

 

Imam al- Dhahabi (rah) states about Sulaiman bin Musa:

 

قال البخاري : سمع من عطاء ، وعمرو بن شعيب . عنده مناكير

 

Imam Bukhari said: (he) heard from Ata and ‘Amar bin Shuayb that he (Suliman bin Musa) narrated “Discarded” narrations

Imam Abu Hatim said:He narrated some ahadith which had Idhtiraab (inconsistency) in them(وفي حديثه بعض الاضطراب)

Imam Nasa’i said:He is not strong (وقال النسائي : ليس بالقوى)

[Imam al- Dhahabi in Meezan ul Ai’tidal, Volume No. 3, Page No. 316, Published by Dar ul Kutab al ILmiyyah, Beirut, Lebanon, Imam Bukhari’s Jarh on him is present in his Tarikh ul Kabir, Vol. 4, Pg. 38]

 

Imam Ahmad bin Hanbal (ra) was asked about tying hands in Prayer. He said there is no harm in tying them slightly above navel but below chest or tying them below Navel. However to tie them on chest is Makrooh [Masail Imam Ahmad bin Hanbal narrated by Imam Abu Dawood. Page # 48]

Sheikh Abdul Qadir Jilani (ra) respected by all Sunni factions, said in his book Ghuniya tut Talibeen: One should tie hands below the navel (in prayer) [Ghuniya tut Talibeen 1/19]

Big authority of Salafis Ibn Qayyim states in his Badai’ al Fawaid:

ويكره أن يجعلهما على الصدر ، وذلك لما روي عن النبي صلى الله عليه وسلم أنه نهى عن التكفير وهو وضع اليد على الصدر

It is Makruh (disliked) to place the hands on the chest in view of the narration that the Prophet (Peace be upon him) forbade At-takfeer, which is to place the hands on the chest.' [Ibn Qayyim in Bada'i al Fawa'id, Volume No. 2, Page No. 69, Published by Maktaba al Mishqat]

Salafis say that why do Hanafi women tie their hands on chest if there is no Sahih hadith in this regard? The answer to this is that Ahlus Sunnah believes in Ijma and Qiyaas (analogy) too, therefore women pray in a way which is more concealing for her therefore she covers her chest with hands.

The viewpoint of Shia is of leaving hands free; there are some hadiths narrated in Musannaf Ibn Abi Shaybah which prove this point:

حدثنا عفان قال حدثنا يزيد بن إبراهيم قال سمعت عمرو بن دينار قال كان بن الزبير إذا صلى يرسل يديه

Abdullah ibn Zubayr (Sahabi) used to pray with open hands [Musannaf Ibn Abi Shaybah, (1/391) # 3971]

All the Rijaal of this narration are “Thiqaat”

It is also narrated by many other successors in Musannaf such as leader of successors i.e. Sa’eed bin Musaib that he used to pray with open hands.

Among Sunnis the Maliki School is also of this opinion, it states:

وروى بن القاسم عن مالك الإرسال وصار إليه أكثر أصحابه

Translation: Ibn Qasim narrates that Imam Malik and many of his companions prayed without folding their hands [Fath ul Bari, Sharh Sahih ul Bukhari. Under hadith # 707]

In Sharh Sahih Muslim by Imam an- Nawawi it states:

وعن مالك رحمه الله روايتان أحداهما يضعهما تحت صدره والثانية يرسلهما ولا يضع إحداهما على الأخرى وهذه رواية جمهور أصحابه وهي الأشهر عندهم

Translation: “There are two narrations from Imam Malik (rah), one of which is that hands should be tied below chest, the other narration of Malik is that the hands should be left open in prayer, and not tied. This opinion is narrated from most of his companions and it is most famous among them [Sharh Sahih Muslim (1/173)]

There are many more proofs.

Reconciliation: As it has been established above that all hadiths of tying hands on chest are weak, however the hadiths about tying hands below navel or above navel (but below chest) on the wrist joint, or leaving them free are proven. Many successors used to fold hands below the navel and this is the opinion of 2 great schools of jurisprudence i.e. Hanafi and Hanbli. Qur’an teaches us to stick to honesty, hence the Maliki and Shia viewpoint is equally strong in this regard therefore leaving hands free is established. Having said that one should follow the dominant school of thought in his/her country.