Detailed Research Regarding the Position of the Hand in Salah

A Detailed Research

Regarding the Position

of the Hand in Salah

This research comprises of three issues mainly, vigorously moving the finger while

pointing; when to raise and when not to raise ones finger; the manner of making a circle

with the thumb and middle fingers within the Salah and these issues have been dealt with

separately. This work

is not

a refutation of any particular individuals nor party partisanship to any particular group.

Position of the Hand in Salah

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Vigorously Moving the Finger While Pointing

Secondly, with regards to the vigorous and continuous movement of the index finger

then supporters of this view have defended their position mentioning:

1. The Hadith of Wail ibn Hujr and the addition, moving it, making Duah with it

2. That of it being hard on Shaytan, like a fort of iron

3. That of ibn Hibban and the movement under the cloaks

4. The statement of Imam Ahmad and the word vigorously

5. The single narrator and the disagreement of Al-Faryyabi

1. Negating the Addition in the Narration of Wail Ibn Hujr

This narration has been reported by the following individuals:

1. Sufyan Ath-Thawri who said: then he pointed with his index finger, putting the

thumb to the middle finger to make a ring with them (Al-Musannaf 2/68-69);

2. Sufyan ibn Uyayna said: he joined his thumb and middle finger to make a ring, and

pointed with his index finger (Ahmad, 4/318);

3. Shuba ibn Al-Hajjaj who said: he pointed with his index finger, and formed a ring

with the middle one (Ahmad, 4/319);

4. Qays ibn Ar-Rabi: then he joined his thumb and middle finger to make a ring, and

pointed with his index finger (Tabarani, 22/33-34);

5. Abdul-Wahid ibn Ziyad Al-Abdi: he made a ring with a finger, and pointed with

his index finger (Ahmad, 4/316);

6. Abdullah ibn Idris Al-Awdi: he had joined his thumb and middle finger to make a

ring and raised the finger between them to make supplication in the

Testification of Faith (Ibn Majah, 1/295);

7. Zuhayr ibn Muawiyah: and I saw him (Asim) say, Like this, and Zuhayr pointed

with his first index finger, holding two fingers in, and made a ring with his thumb

and second index (middle) finger (Ahmad, 4/318-19);

8. Abu Al-Ahwas Sallam ibn Sulaym: he began making Duah like this meaning with

his index finger, pointing with it (Musnad At-Tayalisi, 137);

9. Bishr ibn Al-Mufaddal: and I saw him (Asim) say, Like this, and Bishr joined his

thumb and middle finger to make a ring, and pointed with his index finger (Abi

Dawud, 1/251);

10. Khalid ibn Abdullah Al-Wasiti: then he joined his thumb and middle finger to make

a ring, and pointed with his index finger (Bayhaqi, 2/131).


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Ibn Khuzaymah and the Irregularity of the Addition

About the addition in the Hadith of Wail, the famous scholar of Hadith, Muhammad Ibn

Khuzaymah said:

There is not a single Hadith containing Yuharrikuha (He Moved It)

except this Hadith mentioned by Zaida ibn Qudaamah Ath-Thaqafi from Asim

ibn Kulayb. (Ibn Khuzaymah, 1/354).

Shaykh Muqbil and Arnaut and the Irregularity of the Addition

The Muhaddith and Reviver of Islam in the lands of Yemen (Shaykh Muqbil) said,

And that is that the finger is not moved during the Tashahhud, rather one

only points with it, without moving it.

This is in agreement with Shaykh Shuayb Al-Arnaut (**see footnote**) and what he

mentioned regarding the Hadith related by Imam Ahmad, Al-Bayhaqi, Ibn Khuzaymah, and

Ibn Hibban, with a reliable chain of narrators (except for Kulayb ibn Hisham, who is

acceptable that the Companion, Wail ibn Hujr Al-Hadrami said that when he,

Watched the Prophet (saw) kneeling in the Tashahhud of his prayer, the

Prophet lifted his index finger, and I saw him move it, supplicating with it. (Al-

Bayhaqi), (with the addition) I came sometime after that and saw people in

winter over-cloaks, their hands moving under the cloaks. (Ibn Hibban).

However, the issue of difference revolves around a single Hadith reported by Wail ibn

Hujr. Shaykh Muqbil discusses it in his book As-Sahih Al-Musnad Mimma Laysa Fis-

Sahihayn (Vol. 2 pg. 265). The narration was recorded by Ibn Majah and Wail said,

I saw the Prophet (saw) making a circle with his thumb and middle finger

and he lifted the one that was next to them, supplicating with it in the

Tashahhud.

Shaykh Muqbil said,

This Hadith is Hasan and it proves pointing with the finger. However, in

reference to moving it, then the only one who narrated that was Zaidah bin

Qudaamah in the collection of Al-Bayhaqi and he has contradicted all 13

narrators who all narrated the same Hadith from Wail.

and we are mentioning them here for reference:


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1. Bishr bin Al-Mufaddal with Abi Dawud

2. Sufyan ibn Uyaynah with An-Nasai

3. Sufyan Ath-Thawri with An-Nasai

4. Abdul-Wahid bin Ziyad with Imam Ahmad

5. Shubah with Imam Ahmad

6. Zubayr bin Muawiyah with Imam Ahmad

7. Abdullah ibn Idris with Ibn Khuzaymah

8. Khalid bin Abdullah At-Tahhan with Imam Al-Bayhaqi

9. Muhammad bin Fudayl with Ibn Khuzaymah

10. Abul-Ahwas Salam bin Sulaym with Imam At-Taylisi

11. Abu Awanah with Al-Bayhaqi

12. Ghelaan bin Jami with Al-Bayhaqi, and all of them reported it from

13. Asim bin Kulayb who narrated it from his father, Kulayb ibn Shihab, from

Wail and not a single one of them mentioned the moving of the finger in

it.

Meanwhile, it was reported from the companions Abdullah bin Zubayr,

Abdullah bin Umar, Abu Humayd As-Sadi, Abu Hurayrah, Said bin Abi

Waqqas, Ibn Abbas, Khaffaf bin Ema, and not a single one of them

mentioned the moving of the finger either. So from this it is known that the

report of Zaidah is strange and contradicting (Shaathth). And Allah knows

best regarding its authenticity.

The detailed explanation concerning those who reported the Hadith of these

narrators who have opposed Zaidah and the Hadith of these companions can

be seen in the research of our noble brother Ahmad bin Said may Allah

preserve him.

Shaykh Al-Albani considered this a case of Ziyaadatuth-Thiqah (the additional information

added in a narration of one of the narrators who is reliable that is not found in the other

versions of the Hadith). This is because Al-Albani did not consider the additional wording,

and he would move it as contradictory because he says that pointing does not negate

movement.

Shaykh Muqbil went with the basic principle that a Ziyaadah (extra added wording) that

contradicts what others who were more reliable or more numerous in number reported is

Shaathth, and thus unaccepted. Arnaut and Ibn Khuzaymah preceded Shaykh Muqbil in

this.

(Footnote)


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A questioner asked Shaykh Muhammad bin Abdul-Wahab Al-Wasabi (one of the students

of Shaykh Muqbil), What is the condition of Shuayb Al-Arnaut? And should his ruling

upon the Hadiths, regarding authenticity or weakness, be taken (i.e. accepted)?

Shaykh Al-Wasabi responded,

His checkings in general are good, and the ruling he gives regarding Hadiths

both in authenticity and weakness should be taken (i.e. accepted). That is

unless you are certain that he made an error in the ruling of a Hadith, then

you take that which is correct. However, if you do not find anything other than

his statement (regarding the grading of a Hadith), then there is no harm in you

taking it (his statement). And indeed our Shaykh, Muqbil was asked about

him, and he gave a verdict similar to this (that I am saying). That is that his

checkings are to be benefitted from, and that they are in general good, except

regarding what relates to the subject of Al-Aqidah. For he (Shuayb Al-Arnaut)

is criticized regarding Aqidah. However, in reference to Hadith, investigating,

checking and ruling upon the Hadiths (i.e. giving them grades of authenticity),

then he is thanked for that and we ask Allah to guide us, and him, and all of the

Muslims.

As a reminder the great scholars of Hadith: Imam Al-Bayhaqi, An-Nawawi, and Ibn Hajr

were also Ashari (like Arnaut) and criticized in Aqidah.

2. Negating the Narration of It Being Frightening and Hard on Shaytan

With regards to the Hadith,

The movement of the finger in Salah frightens the Shaytn

Ibn Hajar Al-Asqalani has stated, This Hadith is weak in his book Ilaus Sunan (Vol. 3 pg.

112) and Imam An-Nawawi has also stated, This is not sound in Al-Majmu Sharh ul-

Muhazzab (Vol. 4 pg. 441). However, Nafi said,

When Abdullah ibn Umar sat during the prayer, he would put his hands on

his thighs and point with his finger whilst looking at it. Then he said: The

Messenger of Allah (saw) said, It is harder on the Shaytan than iron,

meaning the index finger. (Ahmad no. 5964)

has been graded Sahih.

So it frightening the Shaytan is weak but it being hard on him like iron is classed as Hasan

by Al-Albani in Sifat Salaat un-Nabi, pg. 159. However, it only says that pointing with the


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index finger is harder on Shaytan then iron and not that moving the finger is harder on

Shaytan than iron. Thus, this is not supporting evidence for bobbing the finger vigorously.

Shaykh Al-Fawzaan and Being Hard on Shaytan

On the program Nur Ala Ad-Darb, Shaykh Al-Fawzaan was asked,

Oh Shaykh, if you could please explain to me the way to do the Sabbaaba

(Using the Index Finger in Tashahhud, sometimes referred to as Sabaaha).

Fawzaan replied,

Yes. You raise the index finger during prayer when you pronounce the name

of Allah or when you make supplication. You raise it as a signification of the

Oneness of Allah.

The questioner added,

Some people, Oh Shaykh, raise and move their index finger until the end of

the prayer.

Shaykh Al-Fawzaan responded,

Yes, that is because it is believed from some traces (Hadith) or the likes that

it must be moved and that its severe against the Shaytn. But the most

correct way, and Allah knows best, is that he doesn't move it, he just raises

it but doesnt move it and that is a sign of Tawhid.

Understanding Movement in a Different Way

Then as for the Hadith of Imam Al-Bayhaqi and the tradition in which it is narrated that

Wail bin Hujr described the Salah of the Prophet (saw) and mentioned that he (the

Prophet) placed both hands in Tashahhud and then raised his finger, saying,

I saw him moving it, making Duah with it.

While commenting on this narration, Imam Al-Bayhaqi says,

It is possible that what is meant by moving the finger was that he (the

Prophet) pointed with it and did not move it continuously.

So, Imam Al-Bayhaqi has joined between the addition of Zaida ibn Qudaamah and the

many Hadiths that apparently contradict it by suggesting that moving the finger in the


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Zaida Hadith may mean simply Lifting It (Rafaa), a wording explicitly mentioned in

one version recorded by Muslim that the Prophet (saw),

raised the right finger that is next to the thumb, and supplicated with it.

(Muslim, 1/408)

So according to Al-Bayhaqi, the contradiction is only apparent, and raising the finger could

be the movement that Wail saw from the Prophet (saw) as well as the peoples hands

under their cloaks, according to Zaidas version in Sahih Ibn Hibban which remains

Shadhdh (Deviant) from a Hadith point of view, unless understood in this literary sense

(that it was actually the raising of the finger to point and not the continuous movement of

it that he saw).

The previous Ahadith and statements of Ibn Khuzaymah, Arnaut and Shaykh Muqbil

establish that no one has said that you should move it continuously or vigorously except

two and that is the statement of Imam Ahmad and the strange addition found in the

narration of Zaida reported by Al-Bayhaqi and Ibn Hibban.

Because the narration of Al-Bayhaqi (and Ibn Hibban) can be understood differently (that

this movement was not continuous but rather, the movement was while raising it) then

we are left with the statement of Imam Ahmad.

The Statement of Imam Ahmad and the Majority Opinion

The majority of the scholars are of the opinion not move the finger when raising it except

one of the two opinions of Imam Ahmad when he was asked,

Should a man point with his finger during prayer?

He replied,

Yes, vigorously.

as was mentioned by Ibn Haani in his Masaail of Imam Ahmad (1/80).

But here, the wording asked was, should a man point with his finger in the Salah, and not

should a man point and/or move his finger in the Salah. There is no indication in this

narration that movement was being addressed. Therefore, I (the author) say that,

All one can gather from these two narrations is that pointing vigorously is

hard on Shaytn (like iron) because it signifies the Oneness of Allah, but

neither of these two narrations (it being hard on Shaytn and the statement of


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Imam Ahmad) support the bobbing movement of the finger and thus cannot

be used as supporting evidence.

The Disagreement of Al-Faryyabi

See: The Weakness of the Hadith of Abdur-Razzak

Opposing Argument

The Argument of Those who are of the Position that the Finger Should Not be Moved

include:

1. The Hadith of Ibn Az-Zubayr, Abdullah bin Umar, Abu Humayd As-Sadi, Abu

Hurayrah, Said bin Abi Waqqas, Ibn Abbas, Khaffaf bin Ema

2. The Fact that there is no proof to move it except the strange addition of Zaida

which according to the basic principle should be ruled out

3. That fact that if we were to accept the strange narration which contradicts

over 13 others it still could be understood differently and

4. The Principle that movement in Salah should be minimized

1. Disparaging the Addition in the Hadith of Ibn Az-Zubayr

In his notes to Mishkat Al-Masabih, Al-Albani has discussed the Hadith of Wail ibn Hujr

and of Ibn Az-Zubayr. He said,

The first Hadith has a Sahih chain (that of Wail that he would move it). The

narrators of the latter Hadith (that of Ibn Az-Zubayr that he would not move

it) are all trustworthy. Muhammad ibn Ijlan (a narrator in the chain going

back to Ibn Az-Zubayr) has some weakness due to his memory, but his

memory was not so poor as to drop to the rank of Hasan.

According to Al-Albani this addition (and he did not move it) is Irregular and Rejected

(Shadh and Munkar). Here Shaykh Al-Albani rejected the strange addition in accordance

with the basic principle (the same way he rejected the addition of the bending of the

finger) but why not in the irregular and much stranger addition of moving it in the Hadith

of Wail (that he, the Prophet, moved it)?

The addition of Wail is stranger than the addition of Ibn Az-Zubayr because Ibn Az-Zubayr

only contradicts the single addition of Zaida (which is strange itself and could be

understood differently), while the addition of Zaida contradicts 13 others (who narrated

from the same Companion) and another seven companions. Meanwhile, Ibn Ijlan (one of


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the narrators in the chain of Ibn Az-Zubayr wasnt even weak enough to reach the rank of

Hasan.

So we know that the Prophet (saw) used to point with his index finger, and

that the version of moving his finger is Shadhdh (Deviant, sometimes

translated as Strange or Irregular) and represents a slip of the narrator, for

the word Ishara in the majority's version means only to point or gesture at,

or to indicate with the hand, and has no recorded lexical sense of

wiggling or shaking the finger. (Lisan Al-Arab, 4/437 and Al-Qamus Al-

Muhit 540).

This interpretation is explicitly borne out by well authenticated Hadiths related from the

Hadith of ibn Az-Zubayr that,

the Prophet (saw) used to point with his index finger when making

supplication (in the Testification of Faith), and he did not move it. (Abi

Dawud, 1/260)

and that he (saw),

Used to point with his index finger when making supplication, without

moving it. (Al-Bayhaqi, 2/131-32)

and that he would,

point with his finger when he supplicated but he did not move it. (An-

Nasai, chapter 35, no. 1271)

This addition (but he did not move it) was classed as Daif by Ibn Qayyim in Zaad ul-

Maad (1/238) and by Al-Albani in Tamaam Al-Minnah (pg. 218). But here we want to

mention two things and that is that,

1. this is awfully close to Shaykh Al-Albanis statement regarding the scholars who

made Taqlid of Ibn Qayyim (with regards to raising it between the Sujud) when he

(Albani) said,

Perhaps that university student whom I indicated to earlier on, blindly

followed him in this, or blindly followed those who blindly followed Ibn

Qayyim from the present day scholars and I explained to him and other

students who visited me of the irregularity of the narration of Abdur-Razzaq

and its fragility. One of those students informed me from one of the well-


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known scholars in some Arab lands that he implements this Hadith of Abdur-

Razzaq and uses it as an evidence. (Silsilah Ahadith As-Sahihah Vol. 5/2247)

However, if Uthaymin was intended by this statement then he relied on the general Hadith

found in Sahih Muslim (of pointing while sitting) then the Principle of Particularization. He

also relied on the fact that there is no narration saying that he (the Prophet) did not raise

it as well as the Principle of Returning to the General Hadith before making Qiyaas us-

Sahih. All of which are evidences making the narration of Abdur-Razzak unnecessary

regardless of its strength (even though Imam Ahmad and Ibn Qayyim were of the opinion

that it was valid and the fact that Abdul-Qadir Al-Jilani and others have verified its

authentication as we will address later InshaAllah). And,

2. that Ibn Ijlan (as we have already stated) wasnt weak enough to reject.

Regarding his (Albanis) statement,

As for pointing in the sitting which takes place between the two Sajdah which

some of them do nowadays, then this has no origin, except in the narration of

Abdur-Razzaq in the Hadith of Wail bin Hujr, and that is an irregularity as has

been previously explained in the Hadith which is before this one, an

explanation which you will not see in any other place.

Then the origin can be found,

1. in the general Hadith of pointing while sitting in Sahih Muslim

2. the Principle of Particularization

3. the Principle of Returning to the Asl (of pointing while sitting)

4. the Principle of Returning to the Hadith before making Analogy (to the left hand)

5. the fact that there is no proof that the finger should remain down between the

prostrations.

The Weakness of the Hadith of Abdur-Razzak

About which Al-Albani said,

I say: Yes, Abdur-Razzaq collected this in his Musannaf (2/68-69), Imam

Ahmad narrated it upon him (4/317) and Tabarani in Al-Mujam Al-Kabeer

(2/34-35) and Shaykh Habibur-Rahman Al-Azaami claims in his comment

upon this narration: That this narration was collected by the four Sunan (Abu

Dawud, An-Nasai, Ibn Majah & Tirmidhi), except that Tirmidhi and Bayhaqi

narrated it in a number of dispersed chapters. This claim is false, indicating


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his negligence, that what is obligatory to substantiate. Since not one of those

who narrated it mentioned after pointing: Then he prostrated

Rather this is what Abdur-Razzaq narrates from Thawri alone. And

Muhammad bin Yusuf Al-Faryyabi opposed him in this and he used to adhere

to Thawri and he did not mention the prostration. This was collected by

Tabarani (22/33/78). Abdullah bin Al-Walid followed him in narrating this

Sufyaan narrated to me the same narration. Collected by Ahmad (4/318).

Ibn Al-Walid is truthful but perhaps he made a mistake. His narration being

followed up with the narration of Al-Faryyabi for him is stronger than the

narration of Abdur-Razzaq, especially that they mention in his biography that

he has Ahadith which are not accepted from him; one of them is from his

narration from Thawri, see Tahdheeb by Ibn Hajr and Mizan by Adh-Dhahabi,

so these extra wordings are from his erroneous presumptions.

So here Albani rejected the narration of Abdur-Razzak on two bases,

1. that Abdur-Razzak was alone in this addition (making it strange and rejected)

But this is not the case because Abdullah bin Al-Walid supported Abdur-Razzak in this

saying he also heard Ath-Thawri narrate the same but perhaps he made a mistake since

it was said about him in his biography that he has Ahadith which are not accepted, and

2. that someone stronger than him (Al-Faryyabi) who narrated from the same person

(Ath-Thawri) contradicted him in it (which we accept)

However, here one stronger narrator who also took from the same teacher opposed

a single narrator who is not weak (Abdur-Razzak) making it strange and thus

rejected in accordance with the Basic Principle (that Muqbil used) by Albani. So, if this is

the case with a single narration from someone who is not weak (Abdur-Razzak), and is

also supported by someone who is weak but not altogether rejected (Abdullah bin Al-

Walid) then what do we say about a single narration (like that of moving it in the Hadith of

Zaida) when it was not supported by anyone at all and was opposed by not just one

individual who was stronger than him but rather 13 individuals (plus 5 other

companions)?

In simple terms

Here, Albani rejected the Hadith of Abdur-Razzak who was

1. Not Weak (just like Zaida was not weak)


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2. supported by a weak narrator (who was not so weak that he is rejected)

because it

3. contradicted only 1 other narrator (Al-Faryyabi) who was stronger than him

but he did not reject the addition of Zaida which was

1. not supported by anyone else,

2. could be understood differently (in accordance with Al-Bayhaqis

commentary) and

3. contradicted over 13 others who were stronger than him (Zaida)!!

Regarding his (Albanis) statement,

I do not know anyone who said that pointing with the finger is legislated in

the sitting between the two Sajdah except for Ibn Qayyim, since his apparent

statement in Zaad ul-Maad corresponding to the Hadith of Abdur-Razzaq.

Then it has escaped him that Imam Ahmad narrated it, Abdul-Qadir Al-Jilani preceded Ibn

Qayyim in this as well as the verifier of Zaad ul-Maad and Ash-Shawkani, Ash-Shanqeeti

and Al-Uthaymin all agreed.

He (Albani) followed Ibn Qayyim in his declaration of the addition in the Hadith of Ibn Az-

Zubayr to be weak but did not follow Ibn Qayyim in his declaration of the Hadith of Abdur-

Razzak (with regard to pointing with the finger between the prostrations) as Sahih.

The weakness (of the addition in the Hadith of Ibn Az-Zubayr) is from three angles.

1. the weak memory of Ijlan

but as we mentioned before it was not weak to the extent of rejection.

2. its contradicting of the Hadith of Wail

but the Hadith of Wail is stranger and irregular.

So for the sake of argument, even if we were to accept it on the principle that pointing

does not negate movement scholars have understood this movement to mean raising and

not a continuous movement. Lastly,

3. its weakness is due to it being strange and irregular however both narrations

include something strange and irregular and the strangeness of the addition in the

narration of Wail is far stranger due to the 13 narrations that do not include it and


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the other 5 companions (other than Wail) who reported Ahadith in this regard

along with 3 of them who said that he (saw) did not move it.

The Statement of Ibn Abi Zayd

Ibn Abi Zayd Al-Qayrawani said,

At the time a worshipper reads the Tashahhud, that is the Tahiyyah, he places

his hands on his thighs. He then folds the fingers of his right hand, but he

leaves his index finger unfolded and which you extend with its side

uppermost, (palm toward the left with the pinky finger resting flat on the

thigh). There are differences of opinion about the interpretation of the state of

the finger. Some believe that, keeping the finger still signifies that Allah is one

God. Those who shake it consider it a club with which to ward off the Satan. I

consider that the interpretation of that is that it reminds the worshipper that

he is in the state of prayer, and that moving the finger will prevent him from

forgetting himself. The worshipper then places his left hand on his left thigh

with the palm downwards, he must not move it nor point with it even if his

right hand has been amputated. (Ar-Risala, 10.3, The position of the

Tashahhud)

Ibn Abi Zayd here mentions two things

1. that some people say that moving it repels the Shaytn

and it has not been narrated authentically (as far as I know) by anyone other than

Abdullah ibn Umar that pointing with the finger is hard like iron on the Shaytn (repelling

him) and it has already been mentioned that there is no indication of movement but only

pointing with it.

2. that moving it reminds the worshipper that he is praying

but this is absurd and opposing the generality of the Salah that movement should be

minimized.

POINTS 2 AND 3 HAVE ALREADY BEEN ADDESSED

4. Movement in Salah Should be Minimized and the Oddity of Movement

I (the author) say that a point of interest here is that if pointing signifies

1. Oneness, then at no other time (neither inside nor outside the prayer) does one

ever move it, intending Oneness by it. If the pointing is to


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2. ward off the Shaytn, then consider the weakness of this narration by Ibn Hajr and

Nawawi and that the authentic narration of Ibn Umar doesnt mention moving it at

all (neither can movement be found in the narration of Imam Ahmad). Also,

3. consider the statement of Umar Barakat and what he said in his commentary to

Umdat As-Salik,

It is offensive to move it here, though some hold that it is recommended

Precedence is given to the former Hadith (of Ibn Az-Zubayr), which negates

moving the finger, over the latter Hadith (of Zaida), which affirms it, because

scholars hold that what is sought in prayer is stillness or lack of motion, and

moving it diminishes ones humility.

The Statement of Shaykh Uthaymin

Shaykh Muhammad bin Salih Al-Uthaymin said,

The scholars have said that you point with your index finger when there is a

reason to do so. But this begs the question, what classifies a reason? We say,

its reason is when Allh is mentioned, but the scholars differ on when this

actually is. Some say this means whenever the name of Allh is mentioned in

the Tashahhud (you raise your finger every time Allhs name is mentioned).

Whilst others say, it is only when the Kalimah Laa Ilha Illallh is said that one

raises his finger. This is the difference between the scholars; however, the

Sunnah teaches us that one should raise his finger only during the time of

Duah, since the wording of the Hadith is He moved it (the finger) while

supplicating with it. (Imam Ahmad, An-Nasai, Al-Bayhaqi and Ibn

Khuzaymah)

However, both moving the finger as well as not moving the finger have been

reported in different Hadiths. The answer to this is easy, and it is that the

Hadiths mentioning not moving the finger is while pointing, (this means not

moving it all the time non-stop). And as for the Hadiths that mention moving

the finger then this refers to moving it during the time of making Duah only.

So whenever you make Duah move (raise) your finger, and this is closer to

the Sunnah. (Ash-Sharh Al-Mumti ala Zaad Al-Mustaqni)

Here, Uthaymin combined between narrations like Al-Bayhaqi did saying in essence that

there is a time to move and a time not to move the finger. That one moves it to raise it

when making a supplication and not continuously while pointing.

Permanent Continuous Practice or A Single Practice?


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The words narrated by Ibn Az-Zubayr (and that he did not move it) indicate a permanent

and continuous practice of the Prophet (saw) saying,

The Prophet (saw) used to point with his finger (in Tashahhud) and he

would not move it.

Whereas the narration of Wail bin Hujr, reflects an isolated case of an act which was

done in only one Salah. This understanding of his statement can be clearly seen from Ibn

Hujrs own words when he said,

I will certainly look at the Salah of the Prophet (saw)

He then went on to describe the movement of the finger in Tashahhud.

Relieving the Narration of Ibn Az-Zubayr from Weakness

Shaykh Al-Albani (and Ibn Qayyim) report that the addition of the Hadith of Abdullah ibn

Zubayr and he (the Prophet) did not move it is weak because it

1. has some weakness in the chain (Ibn Ijlan)

but not much

2. the addition is irregular

but not extremely irregular like that of Zaida and

3. it contradicts the narration found in Al-Bayhaqi and Ibn Hibban that he (saw) did

move it.

However, once we rule out that its weakness is not enough to reject it, that its irregularity

is acceptable by Albanis terms (because pointing with it does not negate keeping it still)

then we will see that it does not contradict the single narrator (Zaida) which itself is very

strange and thus it (the addition of Ibn Ijlan and that he would not move it) is a much

stronger evidence than that of Zaida (that he, peace and blessings be upon him, would

move it) especially when some of the scholars have reconciled between the Hadith like Al-

Bayhaqi and Ibn Uthaymin.

However, it doesnt matter if it contradicts the Hadith of Al-Bayhaqi if the narration of

Bayhaqi is extremely strange and thus weak and rejected (as mentioned by Shaykh Muqbil

and Arnaut) thus relieving the Hadith of Abdullah ibn Zubayr from its weakness because

it no longer contradicts something presumed to be sound and if it does contradict, then it

contradicts a weaker narration and the Hadith of Abdullah bin Zubayr is graded as Sahih


15

by Imam An-Nawawi and it is well known that when something strong contradicts

something weak then which of the two takes precedence. Just like the statement of an

Innovator (like Abi Ishaq Al-Huwayni) whos testimony is rejected and cannot be used as

an evidence when butted up against a great scholar whos known for his deep knowledge

and Trustworthiness like Muhammad bin Salih (Al-Uthaymin) and the narration which he

mentioned from Imam Ahmad or the one narrated by Imam Maalik with regards to the

clenching of the fist.

Leaving Something for the Sake of Doubt or for the Sake of Allah

Lastly, Al-Albani (known for his efforts in striving with regard to perfecting the sunnah) is

not infallible and if he got it wrong then he still receives one reward because the matter is

difficult. However, not a single one of those who encourage the movement of the

finger believe that it is an obligation but rather that it is a Sunnah (recommended act)

and it could be left either for

1. the sake of doubt since it is not required or

2. for the sake of Allah who will replace it with something better than it (as Albani

stated when discussing leaving the non-obligatory fast if it falls on a Saturday).

And here it should be noted that the raising of the finger should be a continuous raising

due to the wording of the Hadith in this regard which indicates that the raising was a

continuous raising such as the phrase:

Supplicating with it

Supplication While Pointing

In addition to this it is narrated that the Prophet (saw) sometimes supplicated by raising

his forefinger and the most common example is the pointing of the finger while

supplicating (by the Imam) on the day of Al-Yawmul Jumuah. Moreover, when

supplicating in the Tashahhud one points as well as what was mentioned by our Shaykh

Sayfur-Rahman Al-Mubarakpuri in his Seerah of the Prophet (saw) when he said that in

the house of Aisha,

he (the Prophet, peace and blessings be upon him) either lifted up his hands

or pointed his forefinger toward the heaven. His voice was weak, but Aisha

could hear him speak as he raised his eyes and repeated three times

and then he (the Prophet) supplicated.


16

Or when on the Mountain when he (saw) asked the people what they had to say and they

bore witness that he (saw) had conveyed the message in its entirety before raising his

forefinger, pointing to the sky with it, invoking Allah, asking Him (the Most High to bear

witness to their statement. And at no other time did he bob it nor was he (saw) seen

moving it.

Also it can be found in the narration of Sad ibn Abi Waqqas that,

The Messenger of Allah (saw) passed by me when I was supplicating with my

fingers and he said, Use only one, use only one. And he pointed with his

forefinger. (Collected by Abu Dawud, An-Nasai and others about which Al-

Hakim and Shaykh Al-Albani declared it Sahih).

About which it was the opinion of Abu Dawud that this took place outside of prayer

(although An-Nasai disagreed and Allah knows best which of them it was).

And this is the opinion of Imam Maalik and it is reported that he would raise it until the

end of the sitting because the sitting is continuous supplication and as Shaykh Muhammad

bin Salih Al-Uthaymin mentioned that the worshiper should raise it when supplicating and

the entire sitting is a supplication except for the Shahaddatayn which is not a supplication

and this is proof that the one who raises it and lowers it when mentioning the name of

Allah is incorrect because the raising and the lowering is linked to the supplicating and not

to the mentioning of Allahs Glorious Name and this is a well know Hanafi opinion.

However, I do not say that it should not be raised when making the Testification and

mentioning Allahs Name because the primary purpose is to signify the Oneness (and this

is proven) and then to increase the chance of the supplication being accepted like the

raising of the palms toward the heavens.

Furthermore, there is no proof in the Ahadith that the Messenger of Allah (saw) or any of

his Companions lowered it after raising it and Allah knows best. So I request proof from

the one who raises it only at this point to produce a proof that he (the Prophet) would

lower it because all the narrations indicate that he would raise it and not a single one of

them mention that he would lower it.

Conclusion

In conclusion I say, the addition to the narration is

1. Strange; and

2. the basic principle is to reject it but not just strange from the 13 narrators but also

from the other 7 Companions who narrated Ahadith in this regard making it


17

3. not just strange but very strange and it is

4. much stranger than the opposing narration (that he would not move it).

5. It contradicts 3 other narrations that specifically state very clearly that he would

not move it.

6. Those who wish to support this very odd addition by using other weak narrations

are baseless

7. There is no indication that he moved it other than this exceptionally strange

addition but rather that he pointed with it and that this pointing is hard upon

Shaytan.

8. Imam Ahmad added that it should be done vigorously and these are his own words.

9. The narration of Al-Bayhaqi and Ibn Hibban can be understood in a different way

and was

10. only one single occasion (as he said verily I will watch how the Messenger prays)

as opposed to the narration of Abdullah ibn Umar who said that is what he (the

Prophet) used to do indicating a continuous practice (without the addition of

moving it).

11. Moving it contradicts the principle of being at ease and humble during the Salah and

12. it is not narrated that he (the Prophet) would bob his finger at any other time

when indicating the Oneness of Allah (whether inside or outside the prayer).

13. It opposes the Majority scholarly opinion and

14. I have yet to see an indication that the movement that was seen was in fact a

bobbing movement and it is

15. more likely that the movement was a left to right movement (with the palm

inboard) in accordance with Imam Maaliks opinion and my reasoning for this is that

it is supported by the practice of the People of Madinah (as appose to bobbing up

and down which I have yet to see any support for).

16. And can be left due it not being something obligatory for fear of doubt while hoping

17. That leaving it for the sake of Allah that He will replace it with something better

than it

and it is for these reasons that I say the proof indicates not to move it, except when

moving it to raise it as Al-Bayhaqi and Uthaymin stated and if one insists upon moving it

continuously then it may be closer to correct that he moves it the way Maalik and the

People of Madinah moved it nearly 1400 years ago (with the hand resting upon its side

moving the finger left to right as appose to up and down) and Allah knows best.


18

When to Raise and When Not to Raise Ones Finger

Third, with regards to raising it between the prostrations, Shaykh Al-Albani labeled the

raising of the finger during the sitting between the Sujud as a Bidah in his detailed

research regarding the placing of the hands back on the chest after Ruku and he based

this opinion upon two arguments:

1. that there are general Hadith and there are specific Hadith in this regard and that

the specific Hadith clarify the general in accordance with the science of Usul ul-Fiqh

specifically the rule of Particularization and

2. that from the specific Ahadith there were some that were weak, specifically the

hadith of Abdur-Razzak (If a person says that Abdur-Razzaq narrated from Thawri

from Aasim up until he said, from the apparent meaning of the narration it

indicates that the pointing was in the sitting between the two Sajdah, due to him

saying after mentioning the pointing: Then he prostrated)

So regarding the Principle of Particularization, he (Albani) mentioned in Usul ul-Fiqh

The principle of carrying the Mutlaq (Unrestricted) upon the Muqayid

(Restricted) is reported in the science of Usul ul-Fiqh (science of Fiqh), that is

why it has not been mentioned by anyone from the Salaf, of pointing

unrestrictedly in the prayer nor in every sitting of the prayer as far as I know.

(Silsilah Ahadith As-Sahihah)

Then there is the statement of the Noble Scholar and Great Usuli, Shaykh Abdur-Rahman

bin Nasir As-Sadi,

Thus, IF THERE DOES NOT EXIST any contradiction between the Aam

(General) and the Khaass (Specific) texts, then each of them are independently

acted upon. However, if a contradiction is presumed, then the Aam (General)

is specified and delineated by the Khaas (Specific). (Risaalah Lateefah

Jaamiah Fi Usulil Fiqhil-Muhimmah)

And the statement of Shaykh Muhammad bin Salih Al-Uthaymin (a Great Usuli in his own

right) who said:

The first wording is general and the second is specific, and THE RULE IS

THAT MENTIONING THE SPECIFIC IN A RULING THAT AGREES WITH THE

GENERAL DOES NOT NECESSITATE PARTICULARIZATION. An example of

this is that one man says to another, You should respect students of

knowledge. And he says to him, You should respect Muhammad, and


19

Muhammad is one of the students of knowledge. This DOES NOT necessitate

that he does not respect the other students of knowledge. The scholars of Usul

have written about this, and Ash-Shaykh Ash-Shanqeeti, may Allah have

mercy on him, has mentioned it in Al-Adhwa Al-Bayan. But if he said, You

should respect the students, then he said, Do not respect those who sleep in

the lessons, this necessitates particularization, because it was mentioned with

a ruling which contradicts the general ruling. (Fatawa Arkan ul-Islam Vol. 2,

No. 252, pg. 481)

So here we see that the general and the specific Ahadith (of raising the finger when sitting

and raising the finger when sitting in Tashahhud) do not contradict each other and

therefore each of them are to acted upon independently according to Shaykh As-Sadi

mentioned in his book on Usul ul-Fiqh. Likewise, it DOES NOT require any

particularization or specification because they do not conflict as Shaykh Al-Uthaymin

and Shaykh Ash-Shanqeeti mentioned in their books all of whom were masters in the

Science of Fiqh.

Not only that but pointing it when sitting in Tashahhud does not negate pointing it when

sitting between the Sujud in accordance with the principle Albani used when stating that

pointing with the finger in Tashahhud does not negate movement.

And it is for these reasons that the first argument is rejected, mainly that it in fact

contradicts the Principle in this regard and cannot be applied here (thus the second

argument is baseless).

Weakness of the Hadith of Abdur-Razzak

Regarding the second argument and that is that the specific Hadith of Abdur-Razzak is

weak then this is assuming that the authentication of this Hadith escaped

1. Imam Ahmad,

2. Abdul-Qadir Al-Jilani who authenticated it,

3. Ibn Qayyim Al-Jawziyyah and

4. the Commentator of his Book who verified it, as well as

5. Shaykh Ash-Shawkani and

6. Shaykh Ash-Shanqeeti,

7. Shaykh As-Sadi and

8. Shaykh Al-Uthaymin and the scholars who agreed with him and preceded him in

mentioning this.


20

Furthermore, even if the Hadith is weak (which we have addressed its slight weakness in

the portion regarding the Vigorous Movement due to him being alone in reporting it

which he wasnt because he was supported by Ibn Al-Walid, who could have possibly

made a mistake and that one other person who was stronger than him contradicted him)

it is not necessary in this regard to use it as a proof so long as we have a general Hadith to

return to namely that he (saw) would point while sitting (as mentioned above).

In other words even without the narration of Abdur-Razzak the pointing of the finger

between the Sujud is still proven by several other proofs and indications.

Improper Analogical Deduction between the Right and the Left

We cannot make Qiyaas us-Sahih (by not raising the right hand the way the left hand is not

raised) when there is a general Hadith established as Shaykh As-Sadi said,

Qiyaas is only resorted to when there exists no text. So this Asl

(Fundamental Principle) is turned to when there exists no other source. And

Qiyaas supports the text (and does not oppose it). Thus, all that the texts that

the Lawgiver has given rulings to, then they are in agreement with the Qiyaas,

not in opposition to it. (Risaalah Lateefah Jaamiah Fi Usulil Fiqhil-

Muhimmah)

And since we have a text (that is general) then we must return to it as it is the Asl or

Foundation regarding sitting in the Salah.

And saying that you dont raise it when you have a general Hadith that says you should

raise it contradicts the evidence.

Challenging the one who Claims the Right Hand Should be Laid Flat

Furthermore, Shaykh Muhammad bin Salih Al-Uthaymin has challenged those who reject

this position saying,

And whoever said that he did not move it, we say to him, Then what did he

do with the right hand? If you say that he used to spread it on his right thigh,

then we request you to provide an evidence, for it has not been reported in

the Ahadith that he used to spread his right hand on his thigh. And if he

had spread it (and here is the same argument Albani used regarding there

being so many narrations about placing the hands upon the chest in general),

the Companions, may Allah be pleased with them, would have made clear that

he did so as they made clear that he (saw) used to spread his left hand on his

left thigh.


21

What is the Majority Opinion?

Here, we want to mention what the Majority of the scholars have understood with a

similar issue and it is the placing of the hands back on the chest after the Ruku (and how

appropriate that we mention it here for it was the original refutation made by Shaykh Al-

Albani).

So form them it is the statement of the Muhaddith, our Shaykh Muhammad bin Hadi Al-

Madkhali when he said,

That which is apparent to me is that it holds the same ruling as placing the

hands on the chest before Ruku, due to the generality of his (the Prophets)

statement, The people were ordered to place the right hand over the left

while standing (in Salah). The standing is generalized whether before Ruku

or after Ruku because it is a standing and Allah knows best. The person that

differentiates regarding this, upon him is the burden of proof, because this

Hadith is regarding the origin of standing, and prayer is standing, Ruku, Sujud

and sitting. As for Sujud, then where to place the hands was clarified, and for

the Ruku, the placing of the hands has been clarified! Nothing left except the

standing, and there is no difference between before and after the Ruku its

all standing. And its placing of the hands is on the chest. Let the one put his

right upon the left on his chest just as it was narrated from Ibn Hujr

Or that which was asked of the Noble Shaykh Zayd bin Hadi Al-Madkhali by his son (Abu

Hatim Ali bin Zayd) when he asked,

If someone prays behind an Imam who does not raise his hands when going

into Ruku do those following him in prayer likewise oppose the Sunnah in

following?

The Shaykh responded,

Those praying behind him should follow the Sunnah even if the Imam does

not raise his hands. Those praying behind him who have knowledge of this

Sunnah should do it, even if the Imam does not do so. They should teach the

Imam.

And in another sitting Shaykh Zayd was asked,

Where do we put our hands after Ruku if the Imam does one of these two

things, even if we are of the opinion of something else (differing with the

Imam in his opinion)?


22

He responded,

Firstly, your opinion is irreverent. Your opinion is only acknowledged if you

are from the People of Knowledge, in any case it is an issue which has room

for maneuver who ever does has does something good because that is the Asl

and you are returning back to the origin. However, whoever puts it back down

to his side you do not accuse or blame this person, it is an affair in which there

is room for disagreement.

In addition it was discussed in Al-Furu by Ibn Muflih (1/433); Al-Insaaf by Al-Mirdaawi,

(2/63); Sharh Muntaha Al-Iraadaat (1/185); and Ash-Sharh Al-Mumti by Ibn Uthaymin,

(3/146).

The Hadith scholar Shaykh Badi ul-Din As-Sindi wrote a paper specifically on this topic in

which he supported the opinion that it is Sunnah to place the right hand on the left

forearm after standing up from Ruku in his, Ziyaadat Al-Khushu bi Wad Al-Yumna alal-

Yusra Bad Al-Ruku.

Shaykh Abdul-Aziz ibn Abdullah ibn Baz also wrote a paper on this topic, in which he

supported the idea of putting the hands on the chest after standing up from Ruku in

which he said,

It is authentically reported in the Hadith related by Wa'il Ibn Hujr on the

authority of An-Nasa'i with an authentic chain of narrators that: Whenever

the Prophet (saw) stood up in Salah, he used to place his right hand on his left

one (Muslim no. 401, Nasai no. 887, Abu Dawud no. 726)

And

The statement of Imam Ibn Abdul-Bar proves that placing the right hand on

the left hand during standing in Salah is the opinion adopted by the majority

of scholars.

And

On the contrary, it is obvious through the authentic Hadiths mentioned

above that it is an act of Sunnah to hold ones hands in both cases. (Majmu

Fatawa Ibn Baz Vol. 11 Chapter: Description of Salah)

So how about the one who comes about and says that it is a Bidah or that it has no origin

in the Sunnah or something exactly like it (raising of the finger when sitting)?


23

Qiyaas us-Sahih Actually Encourages Raising between Prostrations Rather than

Placing it Flat upon the Thigh

And here we could say all the same things about the sitting with regard to the position of

the hands being clarified in all other pillars of the prayer so we return to the Asl when

there is no Clear and Specific narration.

Then it is the Hadith narrated on the authority of Sad ibn Abi Waqqas that,

The Messenger of Allah (saw) passed by me when I was supplicating with my

fingers and he said, Use only one, use only one. And he pointed with his

forefinger. (Collected by Abu Dawud, An-Nasai and others about which Al-

Hakim and Shaykh Al-Albani declared it Sahih).

Also it is authentically reported that the Messenger (saw) used to point while supplicating

over the people on the Day of Al-Jumuah. Furthermore its also correct to point with the

finger during supplication and remembrance in Salah (Wablul Ghamamah Fi Sharh ul-

Umdah Li Ibn Qudaamah) about which Shaykh Abdur-Razzaq ibn Abdul-Mushin ibn

Hammad Al-Abbad Al-Badr said,

Raising the right finger when supplicating is an established act in the

Sunnah

So long as the people understand that the raising of the finger in the Tashahhud refers to

signifying the Oneness of Allah (in the Shahaddah) and not what the Companion Abdullah

ibn Umar mentioned (which is that it is to be raised for the sake of supplication when he

said supplicating with it,) then one will not realize that between the Sajdatayn there is

also supplication (namely asking Allah to forgive oneself) and thus the worshipper raises

it in accordance with the evidences while hoping that by raising it, it will repel the

Shaytan, be hard on him like a fort of iron it will signify the Oneness of Allah thus

increasing the chance of Allah accepting his supplication.

Raising During the Sitting of Rest

So in the first wording he sat includes all sittings in the prayer, like the

sitting between the two Sajdah and the sitting between the second Sajdah and

the second Rakah which is well known to the scholars as the sitting for rest. I

used to say, we are about to see some of them point with their finger in these

two sittings!! (Albani in Silsilah Ahadith As-Sahihah)


24

As for pointing in the sitting that is well known to the scholars as the sitting of rest,

(immediately before standing) then there is no pointing in it as this is excluded due to the

fact that

1. the pointing of the finger is linked to the making of supplication and there is no

supplication in this brief sitting, and

2. it is specifically mentioned what the Messenger of Allah would do with his hands

during this sitting that he (the Prophet) would use his hands to prop himself up.

Likewise,

3. this is a short sitting just long enough to say that one has sat and he would make

this sitting as short as possible.

And therefore based upon these reasons it becomes clear that one should not raise his

finger during this sitting because,

1. it is known what the hands should be doing during this time;

2. there is no supplication and

3. the shortness of the sitting

The Full Statement of Uthaymin Regarding the Raising of the Finger

With regard to the left hand, it should be laid flat with all the fingers hand

close together and pointing towards the qiblah and the edge of the elbow

should be at the end of the thigh, meaning that he should not hold it away

from the body; rather it should be resting on the thigh.

As for the right hand, the Sunnah indicates that he should clench the pinkie

finger and ring finger, make a circle with the thumb and middle finger, and

raise the forefinger, moving it when saying the Duah. This is what it says in

the reports from Imam Ahmad of the Hadith of Wail ibn Hujr, with an Isnad of

which the author of Al-Fath Al-Rabbaani said is Jayyid (3/147). The

commentator on Zaad Al-Maad said that it is Sahih (1/231), and that was also

the view of Ibn Al-Qayyim.

As for the Fuqaha, they said that the right hand should be laid flat when

sitting between the two prostrations, like the left hand, BUT FOLLOWING

THE SUNNAH IS BETTER (emphasis mine), and IT IS NOT NARRATED IN

THE SUNNAH IN ANY HADITH, whether it be Sahih (Sound), Daif (Weak) or

Hasan (Good) that the right hand should be spread out on the right thigh.

Rather, it is narrated that it should be clenched; the pinkie finger and ring

finger should be clenched, and a circle should be made with the thumb and


25

middle finger, or the middle finger should also be clenched, and the thumb

should be clenched with it when sitting in prayer. Thus it was narrated in

general terms, and in some versions it says, when he sits for the Tashahhud.

Both versions appear in Sahih Muslim. So when we take the phrase when he

sits in prayer, we say: This is general and applies to all sittings, and the words

when he sits for the Tashahhud in some versions do not refer to that specific

point in the prayer, because we have a principle which was mentioned by the

scholars of usool, and among those who always mentioned it was Ash-

Shawkani in Nayl Al-Awtaar and Ash-Shanqeeti in Adwa Al-Bayaan, among

others, who say that if there is a report stating that the ruling is broadly

application and there is another report which mentions that ruling in a

specific situation, that does not mean that the second report is specifying and

limiting the application of the ruling mentioned in the first report; rather the

specifying and limiting is to be understood as applying when a report refers to

specific situations with a ruling different from that which is applicable in

regular situations.

An example of the first is if I tell you: honor the students. This is general in

meaning and includes all students. Then I tell you: honor So and so - who is

one of the students. Does this imply that I should not honor other students?

The answer is no, but it implies that there is a particular reason why I singled

him out for mention.

And an example of the second is if I say: honor the students, then I say: do not

honor So and so who is one of the students. This is specifying, because in the

first case I mentioned So and so, so as to apply a ruling to him that is

applicable to everyone, because he is one of the students, but in the second

case, I mentioned him so as to apply a ruling different from the ruling that is

applicable to everyone. Hence they say when defining specification in the

context of a ruling that is different or when excluding some from that ruling:

therefore a different ruling must be applied to them. But if the ruling that

applies to these is the same ruling as is applicable to the others, the majority

of scholars of usool think that it does not indicate exclusivity for this group, as

stated by the author of Adwa Al-Bayaan. This is clear, as in the examples that

we have given. Based on this, the fact that some of the versions of the Hadith

of Ibn Umar which refer to clenching the hand in the Tashahhud only does not

mean that this is the only point in the prayer in which that is to be done,


26

because there are other reports which state that this is to be done in any

sitting in the prayer. (Ash-Sharh Al-Mumti, 3/177)

Responding to those who Claim there is No Origin

So if it is responded,

Well what are your evidences that he did raise it? Then we respond with that which we

have previously mentioned. Namely,

1. It is the general Ahadith when sitting; also

2. the apparent meaning of the Hadith (which we dont deviate away from except

when it is impossible to harmonize the narrations);

3. the fact that the first sitting is like the second sitting, and

4. that hat you cannot apply here the ruling of Specification and Particularization, as

well as the fact that

5. you must return to the Ahadith before relying on Qiyaas us-Sahih because there

exists a (general) text (not to mention a authentically verified specific one) that we

must return to, and Ijtihaad (which is not a decisive evidence) so that it does not

contradict the (general) Hadith in this case and the Principles (which are decisive

evidences). Also,

6. Qiyaas us-Sahih actually contradicts this because it would make more sense that one

would raise it between the Sujud then it does that one would flatten it (due to the

fact that the Hadith supports the former and contradicts the latter). In addition to

this

7. it contradicts the Principle that they must be acted upon individually (when not

contradicting) and it is that

8. we return to the Asl of raising the finger when sitting (and supplicating) as

mentioned with regard to placing the hands on the chest after Ruku.

9. It is the Majority opinion to place the hands back on the chest after Ruku and the

two cases are almost identical

10. The challenge presented

11. The lack of evidence to do otherwise

Thus the evidence for this issue, and where it is origin is to be found is made clear to you,

gentle reader, and I say that raising it has a precedent in the Sunnah removing it from

being labeled as a Bidah and is actually something recommended for the one who hopes

to increase the chance of his supplication being accepted, the same way the traveler hopes

by raising his palm to the sky and this position has preceded us by Great Scholars of the

Science of Fiqh and Allah knows best.


27

The Manner of Making a Circle with the Thumb and

Middle Fingers

With regards to the ring formed by the thumb and the middle finger then we wanted to

mention the reports so from them there is,

Sufyan Ath-Thawri who said: then he pointed with his index finger, putting the thumb

to the middle finger to make a ring with them (Al-Musannaf 2/68-69);

Sufyan ibn Uyayna said: he joined his thumb and middle finger to make a ring, and

pointed with his index finger (Ahmad, 4/318);

Shuba ibn Al-Hajjaj said: he pointed with his index finger, and formed a ring with the

middle one (Ahmad, 4/319);

Qays ibn Al-Rabi said: then he joined his thumb and middle finger to make a ring,

and pointed with his index finger (Tabarani, 22/33-34);

Abd Al-Wahid ibn Ziyad Al-Abdi said: he made a ring with a finger, and pointed with

his index finger (Ahmad, 4/316);

Abdullah ibn Idris Al-Awdi said: he had joined his thumb and middle finger to make a

ring, and raised the finger between them to make Duah in the Testification of Faith (Ibn

Majah, 1/295);

Zuhayr ibn Muawiyah said: and I saw him (Asim) say, Like this, and Zuhayr pointed

with his first index finger, holding two fingers in, and made a ring with his thumb and

second index (middle) finger. (Ahmad, 4/318-19);

Bishr ibn Al-Mufaddal said: and I saw him (Asim) say, Like this, and Bishr joined his

thumb and middle finger to make a ring, and pointed with his index finger (Abi

Dawud, 1/251);

Khalid ibn Abdullah Al-Wasiti: then he joined his thumb and middle finger to make a

ring, and pointed with his index finger (Bayhaqi, 2/131).

All of these narrators are Thiqat (Reliable), and all heard from Asim ibn Kulayb but NOT A

SINGLE ONE of them said that the Prophet (saw) put the tip of his thumb on the tip of his

middle finger the way we see individuals doing today.

Ibn Az-Zubayr narrating from his father who said,


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When the Messenger of Allah (saw) sat for supplication, i.e. Tashahhud, he

placed his right hand on his right thigh and his left hand on his left thigh, and

pointed with his forefinger, and placed his thumb on his middle finger, and

covered his knee with the palm of his left hand. (Sahih Muslim, 1/1202)

As-Sayyid Sabiq said,

Wail ibn Hajr reported that the Prophet (Peace be upon him) would place his

left palm on his left thigh and knee. He would place the end of his right elbow

upon his right thigh and would then close his right hand, forming a circle.

In another narration it states, he would make a circle with his middle

finger and thumb and point with his index finger, and (Wa'il) saw him

moving it to make supplications (related by Ahmad). (Fiqh us-Sunnah, Vol. 1,

pg. 157)

In his notes to Mishkat Al-Masabih, Al-Albani has discussed the Hadith of Wail ibn Hajr

and of Ibn Az-Zubayr. He said that the first Hadith has a Sahih chain (That of Wail that he

would move it). The narrators of the latter Hadith (that of Ibn Az-Zubayr that he would

not move it) are all trustworthy. Muhammad ibn Ijlan (a narrator in the chain going back

to Ibn Az-Zubayr) has some weakness due to his memory, but his memory was not so poor

as to drop to the rank of Hasan.

However, it is found in Imam Maaliks Muwatta that Yahya related from Maalik from

Muslim ibn Abi Maryam that Ali ibn Abdur-Rahman Al-Muawi said,

Abdullah ibn Umar saw me playing with some small pebbles in the prayer.

When I finished he forbade me, saying, Do as the Messenger of Allah (saw),

used to do. I said, What did the Messenger of Allah (saw) do? He said, When

he sat in the prayer, he placed his right hand on his right thigh and closed (or

clenched) his fist and pointed his index finger, and he placed his left hand on

his left thigh. That is what he used to do. (Chapter 3, Prayer Hadith no. 51)

and Shaykh Muhammad bin Salih Al-Uthaymin who said,

Also there is a particular Hadith in this matter which was reported by Imam

Ahmad in his Musnad with a chain of narrators about which the author of Al-

Fath Ar-Rabbaani (and he is Al-Imam Abdul-Qadir Al-Jilani d. 561 H) said its

chain of narrators is Hasan (3/147) and one of the commentators on Zaad ul-

Maad (by Ibn ul-Qayyim d. 751 H) said its chain of narrators is authentic:

When the Messenger of Allah (saw) sat between the two prostrations he


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(saw) would make a fist and point with the forefinger. (Arkan ul-Islam Vol.

2 no. 252 pg. 481)

Also Imam An-Nasai said,

Chapter 33: Clenching the Fingers of the Right Hand Apart from the

Forefinger

and then he narrated many Ahadith saying and made a circle with the thumb and the

middle finger (or something similar) so his understanding of the circle made was a circle

that involved clenching.

Reconciling the Ahadith

So the one who says:

But other narrations say he made a circle with the thumb and middle

finger...

Then I ask you, is this the only way to make a circle with the thumb and the middle

finger? Do you not still have a circle or a ring between the thumb and the middle finger

when you make a natural fist (and clench it) as indicated in the above mentioned Ahadith?

Is this not the same principle that Shaykh Al-Albani used when he stated that just because

one narration indicates that he raised it doesnt mean that he didnt move it (which we

will mention later InshaAllah). And it doesnt mean that the Ahadith are contradicting

because they can be reconciled and so we dont say that one can do either (clench a fist or

use the tips) in this case but rather he should collectively take the Ahadith the same way

Al-Albani did in his famous book Sifat Salaat un-Nabi and if he were to do so then he

would arrive at the same conclusion as Imam An-Nasai and clench his fingers apart from

the pointing one.

Then the investigator will find that there is no contradiction in the Ahadith, but rather the

contradiction is in the understanding of the reader and in his inability to reconcile

between the Ahadith. And it is not my (the Authors) understanding of the Hadith but

rather it is the statement of Imam Ahmad and it is the statement of Imam An-Nasai,

Abdul-Qadir Al-Jilani, Ibn Qayyim Al-Jawziyyah, Shaykh Muhammad bin Salih Al-Uthaymin

amongst others.

How can these Hadith be reconciled?


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The Principle is that the Bones Should be Relaxed

In the Salah are the bones not to be natural and is there anything natural about the way

one places his tip of his thumb with the tip of his middle finger?

Its Against Analogous Deduction and Ones Natural Inclination

Is making a fist not more in-tune with the way of pointing when professing the Shahaddah

or do you believe that when the Messenger (saw) or his companions (ra) pointed to

signify the Oneness of Allah or pointed to the sky indicating that He is high above

(whether it be in the Hadith of Juwayriyah, or whether it be in the Hadith of the Messenger

(saw) when he pointed to the skies and said: bear witness that I have conveyed the

message in its entirety) that he did so by placing the tip of his thumb on the tip of his

middle-finger or is this in-tune with the natural way of pointing at any other thing,

whether it be a boy or a ball or a cup or anything else for that matter? Is it in-tune with the

way the Imam points his finger while supplicating for the Jamaah on Friday or does he put

the tip of his thumb on the tip of his middle finger?

In conclusion one finds that not only is there

1. NO indication that he did make a ring in that manner but it also

2. contradicts the narrations, and

3. the Ahadith should be understood collectively;

4. it contradicts the principle regarding the Salah of the bones being natural and

5. Qiyaas us-Sahih as well as

6. ones natural inclination when pointing and any other thing in existence or making

the number one

and indeed Allah knows best.

And it is for these reasons that I say,

based on the proof it is incorrect to make a circle the way Abi Ishaq Al-Huwayni narrated

that he saw Albani doing it. Huwayni has been declared an Innovator by many and hes not

on the same level as Shaykh Uthaymin with regards to his knowledge nor with regard to

his trustworthiness nor with regard to those preceding him in this affair. So for the one

who makes Taqlid and follows the Scholar he trusts then he too should accept this

position in accordance with what has been mentioned above.

Lastly, if it is indeed true that Shaykh Al-Albani did it in this manner then this was his

understanding of the Hadith and every one of us is either correct or corrected and that is

why this religion isnt based on Party Partisanship but rather its based upon proofs Wal-


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Hamdullillah! And this is a statement by which I seek the Face of Allah. So let the one who

hates it hate it and let the one with a diseased heart indulge and I complain to Allah from

the accusations that they make (that by this I intent to refute or equate myself with

Albani) and I seek refuge in Allah from my mistakes and the People of the Hellfire.

Harun Abdul-Hadi Al-Amreeki

1434 AH

Documents

Detailed Research Regarding the Position of the Hand in Salah