Question:
Is placing the hands on the chest after rukoo specific to those praying behind the Imaam or is it also for the Imaam?
Answer:
No, it is not specific to those praying behind the Imaam nor for the Imaam, it is general for the one that is upon that position. But what is correct is returning the hands to the side because there is no clear proof that states to place the hands on the chest. And these actions require a clear proof: raising the hands, placing them on the chest, all of these require evidence. It is not sufficient to try to extract a position on one’s own thinking and understanding.
The companions have explained in detail the actions of the Prophet ﷺ in the prayer. So how are we placing our hands on the chest after returning from rukoo? How are we doing that?
What is correct is not placing the hands on the chest but leaving them to the side for the Imaam, those praying behind him and the one praying alone.
As for the hadith, “so that every bone returned to its place properly”¹, many have statements like how there is a meaning in the language and amongst the people, and in the legislation of the religion and how the real meaning is in the legislation. We can not succumb to this (statements without evidence). For verily the companions spread (the actions of the Prophet ﷺ) and explained them. So who gave the permission now to say that when one raises his head from rukoo he places his hands on his chest? What’s permitting this (was it the saying), “so that every bone returned to its place properly”?
Every bone returning to it’s proper place is like this (the hands to the side). And this (companion) was speaking in the language of the Arab and he didn’t explain that, if he had then we would have a legislative ruling. But he only stated, “then they return as they were in the first rakah”.
So this statement (of placing the hands on the chest after returning from rukoo) is weak and what is correct is returning the hands to the side. For verily doing an action in the prayer requires evidence, so what is their evidence? What is there evidence that after returning from rukoo one places his hands on his chest? What is their proof for this? You must have a clear proof to say this.
Still, it’s a matter that the scholars differ regarding. As Imaam Ahmad was asked about it and he said, “you have a choice”. If one wishes he may place his hands to his side or on his chest because there is no clear text that states exactly where the hands are to be placed. However the origin is by the side, and anyone that says “on the chest”, must bring a proof. And we have not found a clear proof for that. As the evidence can be argued either way.
There are some that extract from this hadith a position and say, if the intent was to return the hands to the position they were in before rukoo then it would have said, “then return as they were before rukoo then return to that position after rukoo”. So why did the hadith state “returned to its place properly”? Meaning return ever bone to the origin of it’s positions. The way Allah created mankind. As the arms and hands are to the side, that is every bone in it’s original position.
Some from the later times that saw it this way was Imaam Albani and Shaikh Imaam al-Wadi (may Allah be pleased with them both). And this is also the action of the majority of the people, even if it is not considered a proof, however this is with there not being a clear proof in this matter.
So if there was a clear proof it would be upon us to follow it. And Allah knows best.
Footnotes:
- Abu Dawud hadith number 730.
Answered by: Shaikh Abu Abdillah Muhammad Ba Jamaal (May Allah preserve him)
Source: https://t.me/bajmaal/5709
Translated by: Abu Yusuf Bilal ibn Howard Robinson