Ruling on putting hands on the chest after getting up from Rukû’

Ruling on putting hands on the chest after getting up from Rukû’
Question No.: 583

Peace, mercy and blessings of Allah be upon you.
What is the ruling on placing the two arms on the chest in prayer after bowing?
Is it an emphasized Sunnah?
May Allah reward you Questioner: Abu Khitãb al-Iraqi

Respondent: Sheikh Abu Muhammad al-Maqdisi

Praise be to Allah and peace and blessings be upon the Messenger of Allah. Brother the questioner, there are some of the Scholars who say it is part of the Sunnah to put your hands on the chest after rising from Rukû’ one of them is Sheikh Badeeu deen As-Sanadi and he has a nice risãlah published under the title “Ziyãdatul Khushû’ bi wad’il yadayn fil qiyãmi ba’ada rukû'” (increasing reverence by folding arms while standing after Rukû’), one of them also is Shaykh Ibn Baaz in the risãlah “Ayna yadaul musolli yadayhi ba’ada raf’i mina rukû’ (where does the praying muslim put his hands after rising from Rukû’ ) and from him that idea has spread in the two Holy mosques and the Peninsula, and Sheikh Sayed bin Saadudeen Al-Ghabãshy in “Hadyu khayril anãm fi wad’il yumna alal yusra fil qiyãm” (the guidance of the best of creatures in placing the right hand on the left while standing).

And some of them added to that (that it is sunnah) to point the index finger during the sitting between the two prostrations using the same inferences about the addition in the hadith narrated by Imam Ahmad from Wãel Bn Hajar with an authentic chain.
However, I asked Shaykh al- Albani about it a long time ago and he declared the hadith to be Shãdh, and I used to be one of those who adopts that position initially so, I place my hands on my chest after rising from Rukû’ and point with my finger during the sitting between the two prostrations in each raka’ah after being influenced by those Scholars, then I later abandoned that position after being affected by the evidence of Shaykh al-Albani the day I visited him and prayed with him at his home so, he saw me doing that and he reviewed the evidence of those who say so and he refuted it, and then I mentioned to him the hadith of Wael Bn Hajar about pointing the finger during the sitting between the two prostrations
and he was not aware of it so, he ordered for the Musnad and he observed it and stated that although the Isnad is authentic but, all the narrations about Salah which were all narrated by Wãel bn Hajar, did not contain this additional statement he therefore declared the defect in it to be Shudhûdh (Anomaly), and he blamed that on Sufyan. After this sitting, I stopped doing it because the arguments of those who say it now appears to me to be weak; they are just generalizations and analogies that lack any explicit and authentic hadith particularly on this matter; I mean the subject of placing the hands on the chest after Rukû’, and it is known that the activities of Salah are part of what has been narrated to us by the companions explicitly and accurately because it was done often in front of their eyes, It is therefore unreasonable that they lose sight of this posture and not specifically narrate it to us until it would now be proven by the generalizations cited by those who say that it is Sunnah…

In any case, my opinion is that this is from the branch of Fiqh where Ijtihãd is permissible and I do not see that as part of what should cause conflict, difference, and aggression; and for this reason, I therefore do not support Shaykh al- Albani in declaring those who said it as innovators and calling the action a Bid’ah and misguidance in his book “Siffatu salãti nabiyy sollallohu alayhi wa sallam..”

I have mentioned to you my opinion and how I now observe my Salah, it is now up to you to go through the words of the Scholars mentioned in the places which I have referred to and consider their evidence and choose what is correct to you…
May Allah grant you all good fortune.


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