Indexed OCR Text

Distance Between the Feet
fingers of the hand, because this [amount] is very effective in creating
[the posture of] submission and humility [sought in prayer] (Radd al-
muhtar 1:299).
Leaving a gap equal to four fingers has been described by the jurists
(fiqaha'] as being the superior method, as it sometimes proves quite
uncomfortable to stand with the legs spread wide apart for an extended
period of time. This discomfort makes concentration difficult and
often results in the loss of focus and devotion in the prayer.
The second method according to the Hanafi school can be under-
stood from the following. In Ma'arif al-sunan, a commentary of
Sunan al-Tirmidhi by the late hadith scholar 'Allama Yusuf Binnori,
it is stated that there is no mention, among authentic hadith narra-
lions, of a stipulated amount of space to be left between one's own
feet during the prayer. For this reason, it could be concluded that the
sunna method of positioning the feet in prayer is whatever distance
a person finds convenient and comfortable while praying (Ma'arif
al-sunan 2:298).
A hadith is reported in Sunan al-Nasar which states that
'Abdullah ibn Mas'ud saw a person standing in prayer with his two feet
together [i.e. touching each other] and judged it to be against the sunna.
He advised the person that if he had practised murawaha it would have
been more preferable (Sunan al-Nasa'i 1:142).
The Arabic word murawaha usually means to stand on one foot
and then the other, alternating between them as one becomes tired.
However, another meaning of murawaha is to leave a slight gap
between the feet, and this seems to be the most probable meaning of
this word in reference to the above narration, since the person had
been standing with his feet together. If we take this latter meaning of
the term murawaha, the hadith means that Abdullah ibn Mas'ud
mstructed the person to maintain a small gap between his feet, since
the sunna was not to completely join the feet together (nor to keep
them so far apart).
From the above, we learn of the flexibility of the Hanafi school
47

FIQH AL-IMAM
on this issue. It would therefore be permitted for a person to stand
with a gap between his feet equal to or greater than the width of
four fingers.
In determining the opinion of the Shafi is on this issue, a careful
study of their literature reveals that their most popular view is that
a person should maintain a gap equal to one hand span between his
feet (Nihayat al-muhtaj 1:347 U). However, it is recommended in al-
Anwar, another text on Shafi'i figh, that the gap should only be four
fingers- as is one view of the Hanafis. Furthermore, the great Shafi'i
scholar Imam Nawawi concludes:
It is undesirable [makruh] to join the feet together; it is preferable [mus-
tahab] to keep some distance between them. (Sharh al-Muhadhdhab
3:266 U).
In total, we have three opinions of the Shafi'i school: (1) a gap
equivalent to one hand span; (2) a gap of four fingers; and (3) as much
a gap as the person deems necessary. The first opinion is particular
to the Shafi'i school, whereas the latter two opinions are common to
both the Shafi'i and Hanafi schools.
One has probably noticed by now that not a single opinion men-
tions that a person's feet must be joined together with the feet of
the adjacent person(s). If indeed this was the correct and sunna way
of standing in prayer, it would have undoubtedly been accepted as
such.
THE HADITH ON JOINING THE FEET
There is a hadith in Sunan Abi Dawud which describes the Companions
joining their feet with each other to form orderly rows. Abu 'l-Qasim
al-Jadali reports:
I heard Nu'man ibn Bashir & relare that the Messenger ise faced the people
and instructed, "Straighten your rows. By Allah, you should straighten
your rows or else Allah will create disagreement between your hearts."
Nu'man ibn Bashir ds then said, "I saw each person join his shoulders
48

Distance Between the Feet
with those of the next person and his knees and ankles with those of the
next person" (Sunan Abi Dawud 1:104).
This is one of the hadiths put forward as evidence by those who assert
that each person's feet should be joined with the next person's during
congregational prayer. Some of them are overly particular about this,
so much so that if someone standing next to them happens to draw
in their feet, these people would adjust their legs even further just to
maintain foot contact with their neighbor. They continuously criticize
those who do not leave a wide gap between their feet, as though the
sunna method is only what they claim.
In vain, however, are their attempts to use the above hadith and
other similar hadiths to establish that joining the feet in salat is neces-
sary [wajib]. This is true for a number of simple reasons:
(1) The words which actually describe the joining of the feet are not
the words of the Messenger of Allah #s, but are rather the words of
the narrator. Hence, this portion of the hadith is not a direct state-
ment from the Messenger # himself [marfu'], but rather the narrator's
description of the reaction of the Companions to the Messenger's
warning. In fact, this observation added by the narrator cannot be
found in the majority of narrations that emphasize having orderly
rows. Hence, it becomes quite clear that the Messenger # did not
command the joining of the feet together, but merely commanded
that the lines be straightened. In order to fulfill this command, the
Companions employed this method of joining the feet and .
(2) The hadith of Nu'man ibn Bashir & merely tells us about the
behavior of the Companions before the prayer began. In other words,
the observed behavior of the Companions was to join their ankles,
knees, and shoulders together prior to the prayer's commencement.
Nowhere in the hadith does it indicate that this posture was main-
Güned throughout the prayer.
(1) If, for the sake of argument, we were to accept that the joining
49

FIQH AL-IMAM
of the feet was maintained throughout the prayer, a number of ques-
tions arise. One such question is whether the feet should be joined
together in all postures of the prayer or only during the standing
posture [qiyam]. If the answer is that it is required only during the
standing posture, then the next questions are: "What is the evidence
for that?" and "Why is this arrangement confined to the standing
posture only and not required in any other posture?" If the answer
is that it is necessary in all postures of prayer, then the question is:
"How will people in each row go about joining their feet and shoul-
ders together while in prostration or in the sitting posture?" Clearly
it would be quite impossible to achieve this.
Moreover, if the counter-argument is that it is only necessary to
have the feet together while in qiyam because of its difficulty in the
other postures of prayer, then the reply is that it is also very difficult for
a row of people to ensure that this joining arrangement is maintained
between them during the standing posture as well.
(4) Based on the above-mentioned hadith, if it is deemed necessary
to join the shoulders and feet together, then why have the knees
been excluded from this ruling? In the above narration of Sunan Abi
Dawud, the Companions joined their knees together as well. It should
therefore follow that the joining of the knees also be treated as an
obligatory act throughout the prayer. However, one must be warned
that standing even for a short while with one's knees joined to the
next person's knees can be quite painful. This is even impossible in
some cases, when there is a significant size difference between two
people standing besides one another.
(5) Another interpretation of the above hadith offered by some schol-
ars is that the narrator Nu'man ibn Bashir only intended to show how
the Companions attempted to form extremely straight rows at the
instructions of the Messenger of Allah $35, and not that they actually
joined their feet, shoulders, and ankles together. It is for this reason
that the title of this chapter in Sahih al-Bukhari, "Chapter on the
50

Distance Between the Feet
Joining of the Shoulders and Feet Together While Forming the Rows,"
has been classified by Hafiz Ibn Hajar as an exaggeration. He writes
in his commentary, Fath al-Bari, that
[Imam Bukhari's] reason for choosing this specific title is to exaggerate
(mubalagha) the importance of straightening the rows and filling the gaps
in between (Fath al-Bari 2:247).
It is deduced from this statement that the above-mentioned narration
is not to be taken literally. Imam Shawkani, who is constantly referred
to by those who prefer not to follow a school of thought in Islamic
jurisprudence, also does not take the hadith's literal interpretation.
He writes in his Nayl al-awtar:
[The statement] means: place the parts of the body [shoulders, etc.] in line
with each other, so that the shoulder of each person performing prayer is in
level with the shoulder of the next person. This way everyone's shoulders,
knees, and feet will be in a single straight line (Nayl al-awtar 3:65 U).
In clear words, he indicates that the actual reason for joining the
shoulders and other body parts, was to straighten the rows and not
because the joining itself was an obligatory act.
(6) Anas 4% has also stated in a narration of Ma'mar, which Ibn Hajar
has recorded in his Fath al-Bari, that
if I were to attempt this [joining the shoulders and feet together] with
anybody today, they would scurry away like restive mules (Fath al-Bari
2:247).
It is apparent from Anas's statement that even the Companions did
not continue this practice after the death of the Messenger of Allah
If it had been a continuous action of the Messenger # [sunna
vistamirra], the Companions would never have abandoned it, let
alone speak of it in such a manner.
(-) Once it is established that the primary reason for the Companions
joining their feet together was to achieve perfect order in their rows,
I can be easily understood that this joining of the feet is not required
SI

FIQH AL-IMAM
any longer, since, in most of the masjids and places of worship today,
the lines are well marked on the carpets, marble, and floor coverings.
By standing together with their heels on the markings, the worshippers
will automatically come together in perfectly straight rows. Hence,
there is no need to be overly critical and go around ensuring that
everyone's feet have been joined together.
Other Points to be Considered
A noteworthy point to mention now is that many of those who assert
that the feet be joined together are normally observed widening their
feet even during their individual prayers, In fact, on many occasions,
they widen them beyond shoulder width. Even if they consider the
joining of the feet in congregational prayer to be necessary, it does
not mean they must also widen their feet beyond shoulder width. The
reason for this is that if every body stood shoulder to shoulder and
joined their feet together, the gap between the two feet would only
be as wide as the shoulders. It would be quite impossible to spread
them any more and still maintain shoulder contact.
Another reason why one should not overspread his feet during
individual prayer is that the above-mentioned hadith only describes
the Companions joining their feet while in congregation. Hence,
this hadith cannot be used as evidence for widening the feet during
individual salar.
CONCLUSION
In the end, we can conclude, without fear of contradiction, that those
who insist on joining the feet together have failed to comprehend
the true meaning of the hadith, and, as such, do not have any strong
evidence to support their position. It is not possible to follow the
Qur'an and hadiths by always employing verbatim translations, which
is the methodology of the Literalists [Zahiriyya], whose many views
majority of scholars have not accepted. The grave consequences of
52

Distance Between the Feet
following this type of methodology is quite apparent.
Indeed, it is important to come together during prayer, but this
is normally achieved by joining the shoulders together (which has
been ordered in the hadiths) and standing with the heels on the lines.
It is virtually impossible not to leave any gaps at all as some people
insist. Is it too difficult to understand that when someone attempts
to fill in the gap between his and the next person's feet, he opens a
gap between his own feet?
Therefore, the true sunna method would be to either leave a space
of approximately four fingers between one's feet or any such gap
through which one can achieve a comfortable and humble posture.
During the congregational prayer, each person must ensure that he
is close enough to the next person as to touch shoulders and that his
feet are on the marked lines so that the whole congregation is ordered
and comprised of straightened rows.
53

2
The Position of the Hands in Prayer
UPON ENTERING SOME masjids, a person finds a multitude of differ-
ent people. He observes some standing in prayer with their hands
clasped together beneath the navel, some with their hands folded on
the chest, and some with their hands just beneath the chest. He also
sees a few praying with their hands at their sides.
After observing such a scene, the question that very often arises in
the mind of these observers is: "What is the correct method of placing
the hands while in prayer?" or "Where did the Messenger of Allah
place his hands?" The following discussion will seek to answer these
questions and determine the sunna (and most preferred) method of
positioning the hands while standing in prayer.
The first point that needs to be clarified here is that all the posi-
tions mentioned in the hadiths are permissible, and the difference
of opinion is only concerning which is the most preferable method
out of them.
The second point is that there are very few rigorously authenticated
(sabih] hadiths concerning this issue, and most of the reports which
explain the different ways of positioning the hands in salat have been
classified as either extremely weak or slightly defective. This makes
the issue a bit more complicated than others. Nonetheless, it is hoped
that by the end of this chapter, the sunna and more preferable method
of positioning the hands in salat will become evident.
55

FIQH AL-IMAM
THE VARIOUS OPINIONS
The First Difference of Opinion
The first difference of opinion is concerning whether the hands should
be clasped together or not. Imam Malik's more popular opinion, as
related by Ibn al-Qasim, is that the hands should be left hanging at
the sides. A second view of his, related by Ibn al-Mundhir, is that the
hands should be brought together and placed on the body.
Imam Abu Hanifa, Imam Shafi'i, and Imam Ahmad, as well as
the majority of scholars, are of the opinion that the hands should be
clasped together and not left to hang at the side. The great Maliki
scholar Ibn 'Abd al-Barr states regarding this:
There is nothing reported from the Messenger # which contradicts this
[majority opinion], and this is the unanimous view of all the Companions
and Followers [tabi'in] (Awjaz al-masalik 2:116).
The Second Difference of Opinion
Now, among those of the latter view, there is a difference of opinion
as to exactly where on the body the hands should be positioned after
clasping them together. Imam Abu Hanifa and Abu Ishaq al-Marwazi
from the Shafi i school assert that the hands should be positioned
below the navel. Imam Shafi i's view, according to al-Wasit and Kitab
al-Umm, is that they should be positioned beneath the chest. This is
his most popular opinion. A second opinion of his, as mentioned in
al-Hawi, is that the hands should be placed directly on the chest.
There are three opinions related from Imam Ahmad ibn Hanbal, the
first of which is similar to that of Imam Abu Hanifa. Ibn Hubayra said
this was his more popular opinion. Imam Ahmad's second opinion is
similar to that of Imam Shafi'i, and the third opinion is that a person
has the choice of either placing his hands beneath his navel or on his
chest, since both of these methods are derived from the Sunna.
56

The Position of the Hands
THE HADITHS ON THIS ISSUE
The scholars state that there are no authentic hadiths that substantiate
Imam Malik's opinion of leaving the hands at the sides. Some have
mentioned the reason for it to be profound fear, awe, and reverence
for Almighty Allah; that once a person is standing before Him, he
forgets to bring his hands together and they are left to hang at the
sides. Whatever the case maybe, there are reports to be found of some
Companions praying with their hands on their sides [see Musannaf
Ibn Abi Shayba 2:391].
On the other hand, there are numerous narrations which establish
that the Messenger # placed his hands on his body while standing in
prayer and did not leave them hanging on his side. These narrations
however vary greatly as to where exactly on his body he placed his
hands. One very popular narration on this issue is that of Wa'il ibn
Hujese, which is found in numerous hadith collections. The scholars
however have labelled this narration as being problematic [mudtarib]
and inconsistent. In one version of this narration, which is found in
Sahih Ibn Khuzayma, Wa'il ibn Hujr says,
I performed prayer with the Messenger of Allah $6. He placed his right
hand upon the left one on his chest.
"The version of Musnad al-Bazzar states "near his chest" instead of
"upon his chest," and the version of Musannaf Ibn Abi Shayba states,
"beneath the navel." The first two versions support the view of those
who claim it is more preferable to place the hands on the chest or just
below it, and the third version supports the Hanafi view. It should be
noted, however, that all three versions contain some type of a weak-
ness. Each version will be analyzed in the following sections along
with other narrations to determine their status and the reasons for
their weakness.
The First Version
1
The version of Wa'il ibn Hujr's _ narration, transmitted by Ibn
57

FIQH AL-IMAM
Khuzayma in his Sahih, contains the words "upon his chest" and is
probably the weakest of them all. There are a number of reasons for
this:
(a) Mu'ammal ibn Isma'il is one of the narrators of this version. He
has been called a weak narrator, ever since he erred in his narrations
after his books were buried and he was subsequently forced to nar-
rate from memory. Imam Bukhari states, "His narrations are rejected"
[munkar al-hadith]. "Allama Dhahabi states, "He makes many errors"
[kathir al-khata']. Abu Zur'a states, "His narrations contain many
errors." (Fath al-Mulbim 2:40)
(b) This narration, although found in many other books through
various chains, does not contain the words "on the chest" in any other
version. Versions of it are found in Sunan Abi Dawud, Nasa'i, Ibn
Maja, and in the Musnad of Abu Dawud al-Tayalisi. None of them,
however, contain the addition "on the chest." 'Allama Nimawi states
that this is only found in the version of Mu'ammal ibn Isma'il (and
transmitted by Ibn Khuzayma). Hence, it is a weak and unauthen-
ticated version.
(c) Another point is that Mu'ammal ibn Isma'il relates this hadith
from Sufyan al- Thawri. Hafiz ibn Hajar al-'Asqalani states that the
link between Mu'ammal ibn Isma'il and Sufyan al-Thawri is weak
(Fath al-Bari 206 U). This is another weakness of this version.
(d) Sufyan al-Thawri himself was of the opinion that the hands should
be positioned beneath the navel. So when his narration is found to
be in contradiction with his personal opinion, this narration of his
will not be accepted according to the principles of hadith study [usul
al-hadith].
(e) Some have stated that all the narrations of Sahih Ibn Khuzayma
are authentic. However, this is not true. Allama Suyuti states in his
Tadrib al-rawi that Sahih Ibn Khuzayma contains some weak and
munkar [rejected] reports. Furthermore, Ibn Khuzayma, like Imam
58

The Position of the Hands
Tirmidhi, routinely comments after every narration stating its level of
authenticity. However, following this narration of Wa'il ibn Hujr, he
does not make any comments whatsoever regarding its authenticity.
This narration therefore cannot be classified as authentic just because
it is part of his collection. It is clear that if it had been a rigorously
authenticated hadith, he would have surely designated it as such.
(F) Some have said even if this hadith was accepted to be authentic,
the placing of the hands on the chest would definitely be considered
an isolated [shadh] practice-something Allah's Messenger # did
a few times solely to inform his Companions of its permissibility
(bayanan li 'l-jawaz]. In no way can it be proven from this narration
that placing the hands on the chest in salat was a permanent practice
of the Messenger .
The Second Version
2. The second version of Wa'il ibn Hujr's narration, found in Musnad
al-Bazzar, contains the words "near the chest" and is also weak. One of
its narrators is Muhammad ibn Hujr regarding whom Imam Bukhari
states, "His matter is unsettled." 'Allama Dhahabi states, "Some of his
narrations are rejected." (Majma al-zawa'id 2:135) Hence, this version
Is also weak and must be rejected.
Other Narrations
1. Another narration which mentions the placing of the hands on the
chest is the narration of Hulb 42 transmitted by Imam Ahmad:
The Messenger of Allah a would turn from his right and left side, and
would place this [hand] upon his chest (Musnad Ahmad).
Allama Nimawi has established with convincing evidence that there
is an error in the wording of this hadith. In place of the words 'ala
badbibi ["upon the other hand"] the copyist has mistakenly written
ala sadribi ["on his chest"] (Athar al-sunan 87). This narration cannot
stand as evidence either.
59

FIQH AL-IMAM
4. Another similar narration found in Sunan al-Bayhaqi states:
'Ali 4%, [in order to] explain the meaning of the verse, "Therefore turn
in prayer to your Lord and Sacrifice" (al-Qur'an 108:2), placed his right
hand over the center of his left one and positioned them on his chest, as
though indicating that the meaning [tafsir] of this verse was to position
the hands in this manner (Sunan al-Bayhaqi 2:30).
However, 'Allama Ibn al- Türkumani al-Mardini, in his book al-Jawhar
al-nagi, establishes that both the chain [isnad] and text [main] in this
narration are inconsistent. Imam Bayhaqi has mentioned a similar
narration from Ibn 'Abbas & in which there is the narrator Rawh ibn
al-Musayyib. About him, Ibn Hibban states:
He narrates fabrications. It is not permissible to narrate from him.
'Allama Sa ati writes:
It is not correct to attribute this exegesis [tafsir] to Ali or Ibn 'Abbas.
The correct meaning of the verse, as Ibn Kathir states, is that it is regard-
ing the Sacrifice [Qurbani] (al-Fath al-Rabbani 3:174 U).
Of the four narrations that have been analyzed so far, each one has
been found to be defective. There are some other narrations similar
to these which state that the Messenger ## did not position his hands
beneath his navel. The explanation of the Hanafis for them is that
the Messenger # did, at one time or another, place his hands on his
chest or just below it. However, he did this only to demonstrate the
permissibility of such a posture [bayanan li 'l-jawaz], whereas the
normal and routine practice of the Messenger & was to place his
hands below his navel. The following narrations will establish this
point more clearly.
EVIDENCE OF THE HANAFIS
1. Wa'il ibn Hujr & narrates:
I saw Allah's Messenger # placing his right hand upon the left one below
his navel in prayer (Musannaf Ibn Abi Shayba, Athar al-Sunan 90).
60

The Position of the Hands
This is the third version of Wa'il ibn Hujr's narration, mentioned at
the beginning of the chapter, containing the words "below the navel."
Some Hanafi scholars have stated that this version cannot be used
as conclusive evidence for the Hanafi opinion, because the words
"below his navel" are only ro be found in some editions of Musannaf
Ibn Abi Shayba, and not in them all. This is aside from the fact that,
as we mentioned, it has an inconsistent text.
However, it is quoted in Fath al-Mulhim that 'Allama Qasim
ibn Qutlubgah has judged this version to be of sound transmis-
sion. 'Allama Muhammad Abu 'I-Tayyib al-Madani writes in his
commentary on Sunan al-Tirmidhi that this narration has a strong
chain, and Shaykh 'Abid Sindhi states, "Its narrators are trustworthy."
Also, a number of scholars have verified that the addition, "below
the navel," is to be found in many manuscripts of Musannaf Ibn Abi
Shayba, even if it is not found in the recently published editions [see
Athar al-sunan 148].
Therefore, despite the problematic nature of Wa'il ibn Hujr's narra-
tion, this version of it cannot be rendered totally unacceptable, since
there are many other reliable reports that strengthen it.
2. 'Ali vé states:
To place one palm over the other beneath the navel is from the sunna acts
of prayer (Sunan al- Bayhaqi 312 U, Musannaf Ibn Abi Shayba 1:391).
It is a known fact that whenever a Companion utters the words, "Ir
is from the Sunna," regarding any action, it means it is something
acquired from the Messenger of Allah himself. Hence, 'Ali -
could have only reported this practice as sunna after observing Allah's
Messenger # do it.
The problem with this narration is that it contains 'Abd al-Rahman
ibn Ishaq in its chain, who has been classified as weak. The Hanafis
have not fully relied on this narration as a basis for their opinion, but
since there are many other narrations which reinforce it, it could still
stand as supplementary evidence.
61

FIQH AL-IMAM
3. Hajjaj ibn al-Hasan relates:
Either I heard Abu Mijlaz saying it or I enquired from him, "How should
one position his hands [during prayer]?" He replied, "He should place
the inner portion of his right hand upon the back of the left one beneath
the navel" (Musannaf Ibn Abi Shayba 1:390).
The transmission of this hadith is sound [hasan], as 'Allama Ibn al-
Turkumani al-Mardini states in his book al-Jawhar al-nagi.
4. Ibrahim al-Nakh'ay relates:
One should place his right hand upon the left one beneath the navel
while in prayer (Musannaf Ibn Abi Shayba 1:390).
The transmission of this hadith is also sound [hasan].
5. Abu Hurayra * narrates:
The placing of one hand over the other in prayer should be beneath the
navel (al-Jawhar al-naqi 2:31 U).
6. Anas % reports that
there are three aspects from the characteristics of prophethood [nubuwwva]:
to open fast early; to delay the predawn meal [subur]; and to position the
right hand over the left one beneath the navel while in prayer (al-Jawhar
al-naqi 2:31 U).
OTHER EVIDENCES FOR THE HANAFI OPINION
The scholars have provided various other reasons as to why the hands
are best placed beneath the navel and why this method has been clas-
sified as most preferable.
(1) Although most of the hadiths on this issue are weak in one way
or another, the narrations presented by the Hanafis have been judged
to be more sound than the rest.
(2) The great Hanafi jurist Ibn al-Humam states:
Due to the inconsistency and contradictions found between the various
narrations, it is best to resort to analogy and reasoning. Standing before
62

The Position of the Hands
the Lord demands a posture which expresses respect and reverence. Since
positioning the hands beneath the navel is probably the most respectful
way of standing, it will be considered most superior. On the other hand,
the reason for women being instructed to position their hands on their
chests, is so that greater concealment [and modesty] can be achieved by
this (Fath al-Qadir).
(3) 'Allama Badr al-Din Ayni, the author of the great commentary
on Sabih al-Bukhari, 'Umdat al-Qari, writes:
To posirion the hands beneath the navel holds great virtue. It is a posture
which signifies great respect. It displays greater contrast to the postures
of the disbelievers.
I le also writes:
This is the same posture in which one stands before the rulers [of this
world].
He then writes:
Placing the hands on the chest creates a similarity with women, hence,
that cannot be classified as the sunna for men ('Umdat al-gari 3:16 U).
CONCLUSION
Ii could be concluded that although the hadiths presented by the vari-
ous schools of thought contain some form of weakness or other, the
hadiths presented by the Hanafis have received less criticism, and they
have many stronger reports to supplement the weaker ones. Therefore,
the hadiths presented as evidence for placing the hands on or below
the chest cannot be taken to denote the normal practice of Allah's
Messenger #8. The Hanafis do agree, however, that the Messenger
sometimes placed his hands upon his chest and below it to express
permissibility of such a posture [bayanan li T-jawaz].
Placing the hands beneath the navel exhibits a greater amount of
respect and humility, and just as many postures of prayer for a male
differ from that of a female, the method of positioning the hands
also differs between them.
63

3
Reciting Behind the Imam
WHETHER OR NOT ONE SHOULD RECITE Surat al-Fatiha behind the
imam has been a topic of great controversy and dispute since early
times. The controversy is not just regarding which is superior and more
virtuous, but rather it is a debate concerning the actual permissibility
of reciting Surat al-Fatiha when praying behind the imam. For this
reason, it holds a very important position among the various issues of
prayer, and scholars have written lengthy discussions on the subject.
This issue differs from that of raf al-yadayn, which is only about
determining whether or not it is more superior to raise the hands at
the time of ruku. The issue of gira'a khalf al-imam or "reciting behind
the imam" is far more serious. It is about whether the recitation is
wajib [necessary] or totally forbidden.
The following study deals with the verses and hadiths on this issue,
and the rulings of reciting Fatiha for the muqtadi or "one following
an imam" in the silent [sirri] and audible [jahri] prayers.
THE VARIOUS OPINIONS
Firstly, there is no difference of opinion concerning whether or not
the imam or the person praying by himself [munfarid ] have to recite
Surat al-Fatiha. All scholars agree that it is obligatory on both of them
ro recite Surat al-Fatiha. They also agree that the muqtadi is exempted
from reciting anything beyond Surat al-Fatiha, whereas the imam
65

FIQH AL-IMAM
and the munfarid have to recite at least a few short verses or a small
chapter in the first two rak'ats [units] of the fard [obligatory] prayer
and in all rak'ats of non-fard prayers.
The difference is regarding whether or not the mugradi should
recite Surat al-Fatiha when praying behind the imam.
Imam Malik and Imam Ahmad are of the view that the follower
is not required to recite Surat al-Fatiha in the audible prayer, but
is required to do so in the silent prayers. Imam Malik has said it is
undesirable [makrub] for the follower to recite in the audible prayers.
(Fath al-Mulhim 2:20)
Imam Shafi'i's popular view is that it is necessary for the follower
to recite Surat al-Fatiha in both types of prayers-audible as well as
silent. This view, although being the popular one, is not necessarily
his final opinion. A careful study of his works reveals this opinion
to be his former view, as Ibn Qudama stares in his book al-Mughni
(1:601). The words of Imam Shafi'i, as relayed in his book al-Umm,
inform us that it is not necessary for the muqtadi to recite Surat
al-Fatiha in the audible prayers; however, it should be recited in the
silent prayers. He writes:
And we say that the follower should recite in every prayer performed
behind an imam in which the imam recites in a non-audible tone (Kitab
al-Umm 7:153 U).
Al-Umm is one of Imam Shafi i's later works, as affirmed by Hafiz
İbn Kathir in his al-Bidaya wa I-nihaya (10:252) and 'Allama Suyuti
in his Husn al-muhadhara. This indicates that what is understood
from al-Umm is his later opinion, which in most cases is the more
correct one.
There is another group of people who claim it is fard [obligatory]
for the muqtadi to recite the Fatiha even in the audible prayers. This
is a very isolated and unique position, since even Dawud al-Zahiri
and Imam Ibn Taymiya were of the view that the Fatiha should not
be recited in the audible prayers.
Imam Abu Hanifa, Abu Yusuf, and Muhammad are unanimous
66

Reciting Behind the Imam
in their opinions regarding this issue. They state that it is forbidden
(baram] (though does not nullify the prayer) for the follower to recite
any portion of the Qur'an, whether it be the Fatiha or any other verse,
in both the silent and audible prayers behind the imam. Whatever has
been related about Imam Muhammad saying that it is more preferable
for the follower to recite in the silent prayers is a weak report. Ibn
al-Humam states this opinion to be erroneously attributed to Imam
Muhammad. He says,
The truth is that Imam Muhammad's opinion is the same as that of Imam
Abu Hanifa and Imam Abu Yusuf. Imam Muhammad has clearly stated
his view to be the same as that of Imam Abu Hanifa and Abu Yusuf in
his Muwatta and Kitab al-Athar (Fath al-Mulhim 2:20).
A few points are derived from the above review of opinions con-
cerning the recital of the muqtadi:
(1) No Imam considers the reciting of Fatiha to be fard, or necessary,
for him in the audible prayers.
(z) Some say it is necessary for him only in the silent prayers.
(3) The opinion of the Hanafi school is simple, and that is no recita-
tion should be undertaken by the follower, as his imam's recitation
is sufficient for him.
Now we will look at the various verses and hadiths on this issue,
and determine the closeness of the Hanafi opinion to the Holy
Qur'an and Sunna.
THE HOLY QUR'AN ON THIS ISSUE
1. Allah % says in the Qur'an,
"So, when the Qur'an is recited, listen to it, and remain silent, that you
may receive mercy" [i.e. during the compulsory congregational prayers
when the imam is reciting] (al-Qur'an 7:204).
I bis verse is sufficient proof that no recitation whatsoever should be
67

FIQH AL-IMAM
undertaken by the follower, and that it is obligatory for him to remain
silent and listen attentively while the imam is reciting.
It is stated in Tanzim al-ashtat, a commentary of Mishkat al-
Masabih, that this verse issues two commands to the follower: the
first, to remain completely silent-which relates to both the silent and
audible prayers-and the second, to listen with concentration-which
relates only to the audible prayers. This means that the follower should
maintain rotal silence in order to listen attentively to the recitation of
his imam during the audible prayers; and he should also remain silent
in the silent prayers because of the command in the above verse to
remain silent, even though he is unable to hear the recitation.
The above-mentioned Qur'anic verse is very general and encom-
passing in its command. It states that one must remain silent and, if
possible, also listen "when the Qur'an is recited," i.e. whether audibly
or silently. It does not confine it to any particular state such as "remain
silent when you can hear the Qur'an being recited," or " ... when the
Qur'an is being recited aloud." Hence, it becomes clear from this
verse that it is necessary for the muqtadi to remain silent in the silent
and audible prayers while the imam is reciting. The muqtadi should
also listen attentively in the audible prayers.
Some claim that this verse was revealed concerning the Friday ser-
mon [khutba] only, and not concerning maintaining silence in prayer.
This is an incorrect claim since a number of factors prove otherwise.
Hafiz Ibn Taymiya writes in his Fatawa:
It comes to be understood from the pious predecessors |salaf salih] that
the verse was revealed concerning reciting in prayer, and some have said
[it was revealed] concerning the sermon. Imam Ahmad has reported a
consensus [among the scholars] that it was revealed concerning prayer
(Majmul al-fatawa 23:269).
Ibn Qudama writes in his book al-Mughni:
Imam Ahmad states after a report of Abu Dawud, "The people are unani-
mous that this verse was revealed concerning the prayer" (1:601).
68