In this article I will be using what is mentioned in the book, Hukm al-Sadl, is the work of Muhammad ibn al-Shaykh Muhammad ibn Ahmad al-Maghribi al-Shanqiti, originally from the land of Timbuktu.

However there is no detailed account of his life has been found. The only direct information we have on him comes from his own words at the end of the risalah (treatise), where he identified himself, and from a note written by the Maliki mufti of Mecca, Muhammad Abid ibn Husayn, who copied the treatise and confirmed that he compared it with the author’s own version in Mecca on Friday, 27 Dhu al-Qiʿdah 1306 AH.

From this treatise we can say he was a Maliki faqih (jurist), hadith scholar, and Sufi.

He was deeply committed to the Maliki madhhab, very strict in defending it, and considered it impermissible to oppose the opinions and preferences of the later Maliki shaykhs. He did not see it valid to go outside the four famous madhhabs in any matter. He was particularly severe against the Dhahiris and against contemporary students of fiqh who claimed the right of ijtihad.

At the same time, he had strong knowledge of hadith, its transmitters, and its defects. This comes through in his discussion of the evidences for qabd in prayer, where he analysed their chains and contents.

Yet he also fell into some errors, weakening a number of authentic hadiths and reports that affirm qabd. Even so, his book reflects his scholarly method, his loyalty to the Maliki tradition, and his defence of sadl as the practice of the Malikis.

But before I get into the summary of the book and translating parts of it, I will be summarising what Shaykh Sa’eed Al Kamali Al Maliki says on this issue, in this video.

Here he says this issue has two well-known views.

The position most recognised among later Malikis is that placing the right hand over the left (qabd) is disliked, while letting the hands hang freely (sadl) is recommended.

However, a number of Malikis, both earlier and later, held the opposite view. Among them were al-Arabi, al-Khattabi, al-Masnawi, the Kattani scholars, the Ghumari scholars, and many others. They maintained that qabd is the correct position.

Why this difference, when none of the Malikis denied that Imam Malik himself narrated the hadith of qabd in his Muwatta, taught it, and had it recited to him? Where did the claim originate that qabd is disliked? It comes from a statement of Imam Malik, may Allah have mercy on him, in his Mudawwana.

Abu al-Qasim asked Malik about qabd in prayer, and Malik replied: “I dislike it.”

Scholars then turned to this statement and divided into two groups:

• One group said: When Malik said “I dislike it,” he was aware of the hadith, since he himself narrated it. Therefore, his dislike was based on something he regarded as stronger than the hadith, namely, the practice of the people of Madinah.
• Another group said: We do not doubt that Malik said “I dislike it,” but this narration is weak. It comes from Abdurrahman ibn al-Qasim, whose reliability and trustworthiness were never questioned. Thus, when he transmits that Malik said “I dislike it,” this must be accepted as authentic.

Still, many found this interpretation problematic.

The more precise scholars explained: this statement of Malik in the Mudawwana comes in a sequence of questions that Ibn al-Qasim asked him. For example, he asked: “What about someone praying who becomes tired while standing, may he lean against a wall?” Malik replied: “I dislike it in the obligatory prayer, but in the voluntary prayer it is allowed if he needs support.”

He then asked about leaning on a staff.

Imam Malik gave the same answer.
Then he asked about qabd, and Malik replied: “I dislike it in the obligatory prayer, but in the voluntary prayer it is allowed if the standing is long and he uses it for support.”

This shows that the question was about qabd with the intention of leaning, just like leaning against a wall or on a staff. This is what Malik disliked.

As for qabd as a manner of prayer posture, Imam Malik did not dislike it.

al-Suyuti pointed this out in his works, explaining that the wording “dislike” here was tied to a specific interpretation, namely, Qabd used as physical support.

From this, we see that Malik’s statement in the Mudawwana does not contradict what he narrated in the Muwatta. The narration fits naturally within the sequence of questions about leaning, and in that context, his words are coherent and make perfect sense.

Introduction

In the Maliki school there are two recognised ways of holding the hands in prayer while standing: sadl (letting the hands hang) and qabd (placing the right hand over the left).

Qabd

Sadl

The disagreement among Maliki scholars goes back to reports from Imam Malik (d. 179 AH) himself. While the later well-known view leaned toward preferring sadl in the obligatory prayer, many Maliki authorities accepted or even recommended qabd when it was not done for leaning or relying.

The main report leading to sadl

The central source for preferring sadl is the report of Ibn al Qasim (d. 191 AH) in al Mudawwana. He asked Imam Malik about placing the right hand on the left in prayer, and Malik replied:

• “I do not know that in the obligatory prayer. But in voluntary prayers, if the standing is long, there is no harm in that, for support.” (al Mudawwana al Kubra 1/217)

From this, most later Malikis understood that Malik disliked qabd in the obligatory prayer but allowed it in voluntary prayers. Based on this, several major Maliki jurists favoured sadl in obligatory prayers, including:

• Khalil ibn Ishaq (d. 776 AH) in his Mukhtasar
• Ibn al Hajib (d. 646 AH) in Jami al Ummahat
• Ibn Ashir (d. 1040 AH) in al Murshid al Muin

This preference for sadl was also recorded by scholars outside the Maliki school, such as al Nawawi (d. 676 AH) (Sharh Muslim 4/114, al Majmu 3/258), al Qastalani (d. 923 AH) (Irshad al Sari 2/389), and al Shawkani (d. 1250 AH) (Nayl al Awtar 2/217).

Reasons given for Disliking Qabd

The dislike reported from Malik was explained in different ways:

• Qadi Iyad (d. 544 AH) said the reason was fear that a worshipper might appear to show humility that was not truly in the heart.
• Ibn Rushd (d. 520 AH) suggested it was to prevent people from assuming qabd was obligatory.

However, Imam Khalil (d. 776 AH) and many later Malikis weakened both of these explanations. They preferred the interpretation that the dislike applied only when qabd was used for leaning or relying.

Several Maliki authorities supported this explanation:

• Qadi Abd al Wahhab (d. 422 AH): restricted the difference in opinion to recommendation and permissibility. He said dislike only applied when leaning was intended (al Ishraf 1/241).
• Ibn al Arabi (d. 543 AH): confirmed this, saying the problem was leaning, not the act itself (al Masalik 3/120).
• Abu al Walid al Baji (d. 474 AH): agreed that Malik only disliked qabd when done as leaning, not otherwise (al Muntaqa 2/302).
• Ibn Shas (d. 615 AH): also stated the dislike was limited to leaning, not the placing of the hands (al Jawahir al Thamina 1/98).

Other reports from Imam Malik

Not all narrations from Malik give the same answer:

• A narration forbidding qabd in both obligatory and voluntary prayers was transmitted by his Iraqi companions and mentioned by al Baji (d. 474 AH). Later scholars described this as anomalous (al Muntaqa 2/302).
• Ashhab (d. 204 AH) and Ibn Abd al Hakm (d. 214 AH) both reported from Malik that qabd was permissible in all prayers (al Bayan wa al Tahsil 1/393–394; Uyoon al Majalis 1/290).
• Mutarrif (d. 220 AH) and Ibn al Majishun (d. 213 AH) narrated that Malik considered qabd good, showing clear support for the practice.

Later Maliki Authorities Supporting Qabd

A number of Maliki authorities endorsed qabd, either as recommended or at least permissible when not done as leaning:

• Qadi Abd al Wahhab (d. 422 AH): said the two positions are recommendation or permissibility, and disliked it only when leaning (al Ishraf 1/241–242).
• Ibn Rushd (d. 520 AH): considered qabd better than sadl and placed it among the virtues of prayer (al Bayan wa al Tahsil 1/394).
• Qadi Iyad (d. 544 AH): stated that the majority of scholars, including Malik in one report, considered qabd from the Sunnah and a restraint against unnecessary movement (Ikmal al Muallim 2/291–292).
• Abu al Walid al Baji (d. 474 AH): highlighted its link to humility and prayer etiquette (al Muntaqa 2/302).
• Ibn Abd al Barr (d. 463 AH): said the reports from the Prophet did not differ, the majority of Muslims accepted qabd, and there was no basis for disliking it (al Kafi 1/43).
• Ibn Shas (d. 615 AH): presented qabd first before sadl in his works, showing his preference (al Jawahir al Thamina 1/98).
• al Qurtubi (d. 671 AH): discussed three views but concluded that the correct view was to do qabd in all prayers (Tafsir al Qurtubi 3/200–201).
• al Qarafi (d. 684 AH): counted qabd among the virtues of prayer (al Dhakhira 2/228–229).
• al Masnaoui (d. 1136 AH): wrote Nusrat al Qabd, defending it as established by the Sunnah.
• al Bannani (d. 1194 AH) and Ibn Hamdun al Haj (d. 1274 AH): both quoted al Masnaoui’s defence and supported qabd (Hashiyat al Bannani 1/379; Hashiyat Ibn Hamdun 1/266).
• al Amir al Kabir (d. 1232 AH): treated qabd as one of the virtues of prayer (Daw al Shumu 1/361).
• al Adawi (d. 1244 AH): confirmed qabd as recommended, citing Ibn Rushd and Malik (Hashiyat al Adawi 1/361).

Practical conclusion in the Maliki school

From the combined reports, the Maliki position can be summed up as follows:

• Sadl is valid and became the common practice of later Malikis in the obligatory prayer.
• Qabd is also valid:
  • Recommended when done to follow the Sunnah.
  • Disliked only when used as a form of leaning or resting.

Balanced conclusion

Both sadl and qabd are within the Maliki tradition.

Sadl came to dominate later Maliki practice, especially in North Africa. However, many of the greatest Maliki scholars upheld qabd as recommended.

Because of this, neither practice can be dismissed as outside the Maliki school, and no one may condemn those who use qabd in their prayer.

Full Article

Establishing the madhhab of Malik on qabd (placing the right hand on the left) and sadl (letting the hands hang)

The Maliki scholars differed about the issue of qabd and sadl in the prayer because of the differing reports transmitted from Imam Malik (d. 179 AH) on this point. A number of later scholars wrote many treatises giving preference either to sadl or to qabd. To clarify, we say:

The reports from the Imam can be summarised as follows:

The first report:

The report of Ibn al Qasim (d. 191 AH) from Malik in al Mudawwana, and its text is: Malik said regarding placing the right on the left in the prayer, he said, I do not know that in the obligatory prayer, but in the supererogatory prayers, if the standing is long, there is no harm in that, he supports himself by it. (see al Mudawwana al Kubra 1/217, footnote)

It is understood from this report that he disliked it in the obligatory prayer, and allowed it in the supererogatory prayer.

Based on the outward sense of this report, most of the later Malikis went to recommending sadl in the obligatory prayer, as al Qabbab, al Nawawi (d. 676 AH), al Qastalani (d. 923 AH), and al Shawkani (d. 1250 AH) stated and others, and Khalil (d. 776 AH) in his Mukhtasar preferred the view of preferring sadl, as did Ibn al Hajib (d. 646 AH) and Ibn Ashir (d. 1040 AH) and others. (see al Nawawi, Sharh Muslim 4/114, al Majmu, Sharh al Muhadhdhab 3/258, al Shawkani, Nayl al Awtar 2/217, al Azim Abadi, Awn al Mabud 2/322, al Qastalani, Irshad al Sari 2/389) (see Manah al Jalil 1/262 to 263, Jami al Ummahat by Ibn al Hajib 1/94, al Durr al Thamin, Sharh al Murshid al Muin by Ibn Mayyara 1/473, Irshad al Muridin, Sharh al Murshid al Muin by al Tarabulsi 1/348)

From Ibn al Qasim’s report comes the dislike of qabd in the obligatory prayer. The Malikis differed over the reason for which he disliked qabd in it.

Some said, fearing that a person might show a humility not truly present in the reality of the worshipper, which is the interpretation of al Qadi Iyad (d. 544 AH). Others said, fearing that people would believe that qabd is among the obligations of the prayer that are necessary for it, which is the interpretation of Ibn Rushd the jurist (d. 520 AH). Imam Khalil weakened both of these two explanations for disliking qabd, and most of the later Malikis followed him in weakening them.

What remains from these explanations is the dislike of qabd for the worshipper during his standing if his intention in that is to lean or to rely, because the one who grasps in that circumstance resembles the one who leans.

For this reason al Qadi Abd al Wahhab (d. 422 AH) restricted the difference in the reports from Malik to two matters, recommendation and permissibility, and he mentioned that the dislike is not directed at the basis of the legislation of qabd, but rather at what may attach to it of poor performance, namely leaning.

Thus he said in his book al Ishraf, Regarding placing the right on the left there are two reports, one is recommendation and the other is permissibility, as for dislike, it is not part of the area of disagreement, and that is when the intention in it is leaning and relying. (see al Tawdhih, Sharh Jami al Ummahat 1, part 2, p. 271, footnote) (see al Ishraf ala Nukat Masa il al Khilaf by Abd al Wahhab 1/241, footnote)

For this reason al Qadi Abu Bakr ibn al Arabi (d. 543 AH), the Maliki, said, I have seen no one who understood the issue correctly except Shaykh Abu Muhammad Abd al Wahhab, for he said, This is not about placing the right on the left, rather it is about leaning, and what he said is correct. (see al Masalik, Sharh Muwatta Malik by Ibn al Arabi 3/120)

To something like this explanation pointed Imam Abu al Walid al Baji (d. 474 AH) where he said, The basis of the second report, that is in forbidding qabd, is that Malik did not forbid this placement, but only forbade placing in the manner of leaning. (see al Munqa, Sharh al Muwatta by al Baji 2/302, footnote)

Ibn Shas the Maliki jurist (d. 615 AH) confirmed this explanation after mentioning the report of Ibn al Qasim from Malik about disliking qabd, saying, However the two judges Abu Muhammad Abd al Wahhab and Abu al Walid al Baji interpreted his report and carried it upon leaning, because that is what is disliked in the obligatory prayer and permitted in the supererogatory prayer, not the placing of the right on the left which is a form from the forms of the prayer. (see al Jawahir al Thamina fi Madhhab Alam al Madina by Ibn Shas 1/98)

For this reason Imam Khalil ibn Ishaq followed this explanation of the report of Ibn al Qasim in his al Tawdhih, his commentary on Jami al Ummahat by Ibn al Hajib, and he weakened the other explanations.

Most of the commentators on Khalil from among the later Maliki luminaries, such as al Khurashi (d. 1101 AH), al Zarkani (d. 1122 AH), al Adawi, al Dardir (d. 1201 AH), al Amir al Kabir (d. 1232 AH), and al Abi, agreed upon this when explaining Khalil’s words in his Mukhtasar, And is its dislike, that is qabd, in the obligatory prayer due to leaning.

They said, He, while grasping with his right over his left, resembles the one who leans, so if he does it not for leaning but following the Sunnah it is not disliked, and likewise if he does not intend anything, as appears. This is the accepted explanation. (see the detailed texts in Sharh al Khurashi with al Adawi 1/286 to 287, Sharh al Zarkani with al Bannani 1/379, al Sharh al Kabir with al Dusuqi 1/250, Daw al Shumu by al Amir 1/361, al Sharh al Saghir with al Sawi 1/324, Jawahir al Iklil, Sharh Khalil, and al Salih al Abi 1/52)

Al Allamah al Adawi commented on al Khurashi’s words, So if he did it, meaning qabd, not for that, meaning leaning, but following the Sunnah, it is not disliked. He said, His words, But following the Sunnah, it is not disliked, this indicates that it has a basis in the Sunnah, so it is recommended.

It remains, if he did not intend anything, not leaning and not following the Sunnah, the apparent ruling is to carry it upon following the Sunnah, because once it is reported in the Sunnah, the one with a blank mind is carried to it. So there are three states, intending leaning, disliked, intending following the Sunnah or not intending anything, recommended, and this is the verified position.

Based on this, the explanation for disliking qabd mentioned in the report of Ibn al Qasim is leaning or relying, and this is the accepted view among them in the madhhab as al Adawi and al Dardir stated, and al Dusuqi, al Sawi, and al Amir agreed. (see Hashiyat al Adawi ala al Khurashi 1/286 to 287) (see Hashiyat al Dusuqi ala al Dardir 1/250, Hashiyat al Sawi ala al Sharh al Saghir 1/324, Daw al Shumu 1/361)

For this reason the scholar Muhammad ibn Ahmad known as al Dah al Shanqiti said in his book Fath al Rahim fi Fiqh Malik, Qabd is disliked if leaning is intended, and if the Sunnah is intended it is recommended.

This is what the shaykh, the scholar Muhammad al Makki ibn Azzuz al Tunisi al Maliki, d. 1916 CE, established in his treatise Hayat al Nasik fi anna al Qabd huwa Madhhab Malik. He said, Whoever examines al Mudawwana itself will see from its flow that the dislike in that is restricted to intending leaning only, because the chapter of discussion there is the chapter of leaning in the prayer.

Let us quote all of its words, beginning with the title of the chapter so that the matter becomes clearer. He said, Chapter of leaning in the prayer and relying and placing the hand on the hand.

He said, I asked Malik about a man who prays next to a wall and leans upon the wall. He said, As for in the obligatory prayer I do not like it, and as for in the supererogatory prayer I see no harm in that. Ibn al Qasim said, And is the staff in his hand like the wall. He said, Malik said, If he wishes he may lean and if he wishes he may not lean, and he would not dislike leaning, and he said, That is according to what he benefits from it, so let him look to what is more helpful to him and let him place it.

He said, Malik said regarding placing the right on the left in the prayer, I do not know that in the obligatory prayer, but in the supererogatory prayers, if the standing is long, there is no harm in that, he supports himself by it.

Sahnun reported from Ibn Wahb from Sufyan al Thawri from more than one of the Companions of the Messenger of Allah that they saw the Messenger of Allah, peace and blessings be upon him, placing his right hand on his left hand in the prayer. The words of al Mudawwana end here.

From this you learn to where Ibn al Qasim intended the dislike, and what Sahnun intended, he who received the dictation of al Mudawwana, may Allah reward him, how accurate his insight was and how clear he was in arranging the benefit.

He feared that the dislike transmitted by Ibn al Qasim would be taken in absolute terms with neglect of its restriction by the intention of leaning, and that has happened for some of the later scholars.

So he followed it immediately with the establishment of its being Sunnah, pointing thereby to both sides of the issue. There is no doubt that the neglect of the later scholars of the Mother Books and the writings of the earlier ones is a clear mistake, known to whoever has surveyed all of them. (quoted by Habib ibn Zaher in al Fiqh al Maliki wa Adillatuhu 1/212, and see his treatise Hayat al Nasik, Dar Tabiba, Riyadh)

The second report:

Forbidding qabd in both the obligatory and the supererogatory prayers. This view was related by al Baji from the narration of his Iraqi companions from Malik. They also have another narration from Malik recommending it. Ibn al Haj al Fasi said, The third view is forbidding it, that is qabd, in both prayers.

Al Baji related it and Ibn Arafah followed him, and it is very anomalous. Then he quoted al Masnaoui’s words in refuting this view, and likewise al Bannani did so, and neither of them objected to al Masnaoui’s judgment that it is anomalous. (see al Muntaka by al Baji 2/302, al Tawdhih 1, part 2, p. 271, al Masalik, Sharh Muwatta Malik 1/120, Hashiyat Ibn Hamdun on Mayyara al Saghir 1/266, Hashiyat al Bannani on al Zarkani 1/379, footnote)

The third report:

Permissibility of qabd in both prayers, and this is the statement of Malik in Sama al Qarawiyyin, and the statement of Ashhab (d. 204 AH), where he narrated from Malik that there is no harm in placing his right hand on the wrist of his left in the obligatory and the supererogatory prayer.

Al Qadi Abd al Wahhab said, Ibn Abd al Hakm (d. 214 AH) narrated from Malik that he said, There is no harm in that, and Ali ibn Abdus said from him in al Majmuah, Grasping is not obligatory. (see al Nawadir wa al Ziyadat by Ibn Abi Zayd 1/182, al Bayan wa al Tahsil by Ibn Rushd 1/393 to 394, Uyoun al Majalis by al Qadi Abd al Wahhab 1/290, footnote)

The fourth report:

It is recommendation without restriction. Imam Ibn Abi Zayd (d. 386 AH) mentioned it. He said, Ibn Habib (d. 238 AH) said, Mutarrif and Ibn al Majishun narrated from Malik that he considered it good. (see al Nawadir wa al Ziyadat 1/182, al Mufhim lima Ashkala min Sahih Muslim by al Qurtubi 2/765, together with the previous sources, footnote)

Al Bannani the scholar (d. 1194 AH) and the jurist Ibn Hamdun al Haj (d. 1274 AH) say, There are three other statements about qabd.

The first is recommendation without restriction, and it is the statement of Malik in the narration of Mutarrif and Ibn al Majishun from him in al Wadihah, and it is the statement of the people of Madina among our companions as Ibn Abd al Barr (d. 463 AH) said, and a number of verifiers chose it such as al Lakhmi (d. 478 AH), Ibn Abd al Barr, Ibn al Arabi, Ibn Rushd, and Ibn Abd al Salam, and Ibn Rushd counted it among the virtues of the prayer, and Iyad followed him in his Qawaid, and in al Ikmal he attributed it to the majority.

The imams of the madhhabs also said it, al Shafi i (d. 204 AH), Abu Hanifa (d. 150 AH), Ahmad (d. 241 AH), Sufyan al Thawri (d. 161 AH), Ishaq ibn Rahawayh (d. 238 AH), Abu Thawr (d. 240 AH), and al Tabari (d. 310 AH), and others.

On recommending Qabd (putting the right hand over the left) that is free of intending leaning

After what we have quoted from the texts of the Maliki scholars and their imams in stating the reason for whoever disliked qabd, we mention for you the most important of what we have come across in their relied upon books which clarifies the recommendation of qabd in all the prayers when it is free of the intention of leaning. Among these imams are:

1. Al Qadi Abd al Wahhab ibn Nasr al Baghdadi, the shaykh of the Iraqi Malikis. He said in al Ishraf, Regarding placing the right on the left there are two reports, one is recommendation and the other is permissibility.

As for dislike, it is not part of the area of disagreement, and that is when the intention in it is leaning and relying. The reasoning for recommendation is his saying, peace be upon him, Three are from the manners of prophethood, and he mentioned placing the right on the left in the prayer, and something like it was said in the interpretation of His saying the Exalted, So pray to your Lord and sacrifice, al Kawthar

1. Also because qabd is more becoming and more conducive to humility and the dignity of the prayer. The reasoning for negating it is that he, peace and blessings be upon him, taught the desert Arab the prayer, its obligations and its Sunnahs, and did not mention that in it, and the first is more apparent. What we have quoted from al Qadi Abd al Wahhab’s words indicates preferring qabd and recommending it in the prayer.

Al Qadi increases his confirmation of that by saying in the issue after his preceding words, Chapter, The manner of placing one hand on the other is that it be under his chest and above his navel, contrary to Abu Hanifa in his statement that the Sunnah is to place them under the navel, because that area is ruled to be from the awrah, so it is not suitable to be the place for placing the right on the left. (see al Ishraf 1/241 to 242)

1. The words of Ibn Rushd the jurist (d. 520 AH):

He said in his book al Bayan wa al Tahsil, Malik went, in the narration of Mutarrif and Ibn al Majishun from him in al Wadihah, to the view that doing that is better than leaving it, and this is more apparent, because of what has come in that, that the people used to be commanded with it in the first period, and that the Prophet used to do it. (see al Bayan wa al Tahsil 1/394, footnote)

I say, This text clearly shows the preference of Imam Ibn Rushd for recommending qabd. For this reason he mentioned it among the virtues of the prayer in his book al Muqaddimat al Mumahhadat, explaining what is entailed by the rules of al Mudawwana 1/164. He said, Placing the hands, one of them on the other, in the prayer, and Malik disliked it in al Mudawwana, and the meaning of his disliking is that it be counted among the obligations of the prayer.

3. The words of al Qadi Iyad (d. 544 AH):

He said in Ikmal al Muallim bi Fawaid Muslim 2/291 to 292, commenting on the hadith of Wail ibn Hujr that he saw the Prophet place his right hand on his left, The majority of scholars and the imams of fatwa went to taking the left by the right in the prayer, and that it is from its Sunnahs and the completion of its humility and a restraint from movement and fiddling, and it is one of the two statements of Malik in both the obligatory and the supererogatory.

A group saw letting the hands hang in the prayer, and that is the other statement of Malik. The reason for disliking the first posture was said to be that it may be thought to be among the necessary parts of the prayer and the obligatory Sunnahs of it, and so that outward humility does not appear more than what is in the inward.

Some of our shaykhs interpreted Malik’s dislike as being for the one who does it by way of leaning, and for this reason he once said, There is no harm in it in the supererogatory prayers because of the length of the prayer. As for one who does it following the Sunnah and not for leaning, he did not dislike it. Then he said, Our shaykhs chose, to reconcile between the hadiths, that he grasp with his right palm the wrist of his left.

This text plainly indicates his preference for qabd, and he even transmitted that from his Maliki shaykhs regarding the recommended manner of qabd.

For this reason al Qadi Iyad counted qabd among the virtues and recommended matters of the prayer in his book al I lam bi Hudud wa Qawaid al Islam, saying, Placing the right on the top of the left at the upper chest. (al I lam bi Hudud wa Qawaid al Islam by Iyad, p. 58, Dar al Fadila)

4. Imam Abu al Walid al Baji (d. 474 AH):

After mentioning the reports from Malik on the issue, and the report of Ibn al Qasim forbidding it, he followed it with the words of al Qadi Abd al Wahhab, This is not about placing the right on the left, rather it is about leaning.

Al Baji said, What he said is correct, for placing the right on the left is only differed about as to whether it is from the forms of the prayer or not, and there is no leaning in it, so one must not differentiate in it between the supererogatory and the obligatory.

The reasoning for approving the placing of the right hand on the left is the preceding hadith, and from the point of view of meaning that there is in it a type of humility, and that is legislated in the prayer. The reasoning for the second report, forbidding qabd, is that Malik did not forbid this placing, he only forbade placing by way of leaning.

Then he mentioned Abd al Wahhab’s words quoted earlier about the place for the hands being under the chest and above the navel, and he approved it and argued for its correctness.

Then he said in his explanation of the hadith of Sahl ibn Saad in the Muwatta, His words, That a man places his right hand on his left forearm, he intends that he place it on his wrist, because his right hand is not placed upon the palm of his left hand, rather he limits it to the wrist and the base of the thumb of his left hand, and he does not lean upon it. (see al Muntaka, Sharh al Muwatta 2/302, Dar al Thaqafa al Diniyya)

His words have ended, and they are clear in recommending qabd, and his interpretation of the report of Ibn al Qasim and his argument with the words of al Qadi Abd al Wahhab are the clearest proof in preferring qabd in the prayer when it is free of intending leaning and relying.

5. The words of al Qadi Abu Bakr ibn al Arabi al Maliki (d. 543 AH):

He mentioned the issue in his two books al Qabas, Sharh al Muwatta 1/347, and Ahkam al Quran 4/1990, saying, Our scholars differed in that on three statements. The first, they are not placed in either the obligatory or the supererogatory, because that is from the door of leaning, and it is not permissible in the obligatory, and it is not recommended in the supererogatory. The second, he does not do it in the obligatory and he does it in the supererogatory as an aid, because it is a place of concession.

The third, he does it in the obligatory and the supererogatory, and this is the correct view, because of the hadith of Muslim from Wail ibn Hujr that he saw the Prophet, peace and blessings be upon him, placing his right hand on his left, the hadith.

6. The hadith scholar Abu Umar ibn Abd al Barr (d. 463 AH):

He mentioned the issue of qabd and what was reported from Malik in it of differing reports, then he said, The reports from the Prophet, peace and blessings be upon him, did not differ in this chapter, and I do not know of any disagreement about it among the Companions except what was narrated from Ibn al Zubayr that he used to let his hands hang when he prayed, and the opposite was also narrated from him, from his words, Placing the hand on the hand is from the Sunnah, and upon this are the majority of the Followers and most of the jurists of the Muslims from the people of hadith and opinion.

Then he said, Criticising the one who disliked qabd, There is no basis for the dislike of the one who disliked that, because the basis of things is permissibility and Allah and His Messenger did not forbid that, so there is no meaning to the one who disliked it, and this would be so even if there had been no report of its permissibility from the Prophet, peace and blessings be upon him. So what then, when what we have mentioned has been established from him.

Likewise, there is no basis for the distinction of the one who distinguished between the supererogatory and the obligatory. If someone were to say, It is in the obligatory rather than the supererogatory, because most of the voluntary prayers of the Messenger of Allah, peace and blessings be upon him, were in his house at night, and if he had done that in his house his wives would have transmitted it, and nothing of that has come from them.

It is known that those who reported from him that he used to place his right upon his left in his prayer were not those who stayed with him at night or entered his house. They only narrated from him what they saw from him in their prayers behind him in the obligatory prayers.

Ibn Abd al Barr also said in al Kafi, summarising what the madhhab holds in this issue in his words in the chapter The complete manner of the prayer, Placing the right of the two upon the left or letting them hang, all of that is Sunnah in the prayer. (see al Kafi fi Fiqh Ahl al Madina 1/43)

7. Imam Abd Allah ibn Shas al Maliki (d. 615 AH):

He transmitted the words of the two imams Abd al Wahhab and Ibn Rushd that we previously mentioned at length, and he even put the report of qabd before sadl, saying, Then when he lets his hands hang after the opening takbir, he grasps with his right the wrist and the base of the thumb of his left hand under his chest, according to the report of Mutarrif and Ibn al Majishun approving that, and he lets them hang according to the apparent report of Ibn al Qasim, for he narrated

There is no harm in it in the supererogatory prayer, and he disliked it in the obligatory. But the two judges Abu Muhammad and Abu al Walid Abd al Wahhab and Ibn Rushd interpreted his report and carried it upon leaning, because that is what is disliked in the obligatory prayer and permitted in the supererogatory, not the placing of the right on the left which is a form from the forms of the prayer. (see al Jawahir al Thamina fi Madhhab Alam al Madina by Ibn Shas 1/98, footnote)

8. Imam Muhammad ibn Ahmad al Qurtubi the Maliki, the exegete (d. 671 AH):

He discussed the issue in his Tafsir, saying, Placing the right on the left in the prayer. Our scholars differed about that on three statements. The first, they are not placed in the obligatory nor the supererogatory, because that is from the door of leaning. The second, he does not do it in the obligatory and he does it in the supererogatory.

The third, he does it in the obligatory and the supererogatory, and this is the correct view, because it has been established from the Messenger of Allah, peace and blessings be upon him, that he placed his right hand on his left in the prayer from the hadith of Wail ibn Hujr and others. (see Tafsir al Qurtubi 3/200 to 201)

9. Imam Shihab al Din al Qarafi al Maliki (d. 684 AH):

He proceeded upon what Ibn Rushd and Iyad established and counted qabd in his book al Dhakhira among the virtues of the prayer, where he mentioned in the sixth chapter, On the virtues of the prayer, leaving the basmala and placing the hands, one of them upon the other, during standing.

Then he mentioned the report of al Mudawwana and followed it with the explanation of the author of al Jawahir, Ibn Shas, for it by leaning, following Ibn Rushd and Abd al Wahhab. Muhammad ibn Rashid al Qafsi (d. 736 AH) mentioned this in his book al Madhhab fi Dabt Masa il al Madhhab 1/260, Ibn Hazm, where he mentioned among the virtues of the prayer, placing the right on the left at the upper chest when he does not intend leaning, and what is obtained in the madhhab on that is five.

In al Mudawwana there is no harm in it in the supererogatory and he disliked it in the obligatory, and it was interpreted as dislike of leaning as has preceded, and he approved it in the narration of Mutarrif and Ibn al Majishun. Then he mentioned the rest of the statements that we have referred to. (see al Dhakhira fi Furu al Malikiya by al Qarafi 2/228 to 229)

10. Imam Muhammad ibn Ahmad al Dala i, known as al Masnaoui (d. 1136 AH):

He wrote his famous treatise affirming qabd, Nusrat al Qabd wal Radd ala man Ankharahu fi Salatay al Nafilah wal Fard.

11 and 12. The two imams Muhammad ibn al Hasan al Bannani (d. 1194 AH) and Muhammad al Talib ibn Hamdun known as Ibn al Haj (d. 1274 AH):

The first transmitted in his marginal notes on al Zarkani 1/379, and the second in his marginal notes on Mayyara al Saghir 1/266, the words of al Masnaoui in his mentioned treatise, at his words.

Once disagreement about the basis of qabd is established as you see, it is necessary to return to the Book and the Sunnah, and we have found the Sunnah of the Messenger of Allah, peace and blessings be upon him, has judged that qabd is desired in the prayer, by the testimony of what is in the Muwatta, and the two Sahihs, and other hadiths safe from criticism, so it is obligatory to end at them and to stop with them and to speak according to their import.

Ibn Hamdun al Haj added after that, Our shaykhs chose grasping the right of the wrist of the left to reconcile between the two hadiths, placing the right on the left and placing the right on the left forearm.

13. Al Allamah Muhammad al Amir al Maliki, the shaykh of the madhhab in his time, d. 1232 AH:

He counted qabd among the virtues of the prayer in his book al Majmu in Maliki fiqh, which has no equal in its kind, where he said in his Majmu, And he grasped his hands if he intended following the Sunnah. Al Amir said in his commentary Daw al Shumu, That is, he intended the Sunnah of recommendation. (see Daw al Shumu, Sharh al Majmu by al Amir 1/361)

He said in his marginal notes on Sharh al Zarkani ala Khalil, at al Zarkani’s words, And is it permissible to grasp the wrist of the left with his right hand, placing them under the chest and above the navel. He said, His words, the wrist of the left, specifying the manner suits the ruling that it is desired, meaning qabd, and it is a strong statement in the madhhab in both the obligatory and the supererogatory as in some copies of al Bannani. (quoted by Muhammad al Kafi al Tunisi in Nusrat al Faqih al Salik, pp. 23 to 24)

14. His commentator al Allamah Hijazi al Adawi al Maliki, d. 1244 AH:

He said after al Amir’s words, His words, And he grasped his hands, meaning he grasped the left with the right, Ibn Rushd and Iyad explicitly stated this, and Malik narrated that it is the practice of prophethood, and it has been established from him that he used to do it, and his words, He intended the Sunnah of recommendation, meaning its way. (see Hashiyat Hijazi al Adawi ala Daw al Shumu 1/361)

From the words of these imams it is obtained that qabd is good, desired, and established by the Sunnah, and that the dislike mentioned in the report of Ibn al Qasim is qualified, and its reason is intending leaning. When the worshipper intends following the Sunnah in the form of qabd it is not disliked for him, contrary to the one who tried to make the mentioned dislike an absolute dislike, whether leaning is intended or not.

This is what our shaykh, the author, may Allah have mercy on him, tried to establish, and he did not find in the texts of the Maliki imams what supports what he said, except a statement of Shaykh Muhammad Aliyash, among the later scholars of the madhhab, d. 1299 AH, in his fatwas.

What he said, may Allah have mercy on him, is not accepted because it contradicts what the leading authorities and verifiers of the madhhab established, such as Abd al Wahhab, Ibn Rushd, Iyad, Khalil, and others whose words we have transmitted for you.

This does not prevent us from acknowledging an important reality after what we have mentioned from the texts of these luminaries, that sadl and qabd are both mentioned in the madhhab, even if the well known view among most of the later scholars of our Maliki scholars, may Allah send upon them the clouds of His good pleasure, is preferring sadl as has preceded.

That does not contradict what we have transmitted from the words of the major Maliki scholars in recommending qabd when it is free of intending leaning.

The utmost purpose of what I have quoted from our scholars was to refute some partisans among those affiliated to our blessed madhhab because of their severity in denouncing the one who grasps in his prayer and their describing him as leaving the madhhab and seeking to oppose it and contradict it.

To these brothers of ours we gift a weighty counsel from a Maliki imam, a jurist, an ascetic, about whom there is no disagreement, namely al Allamah Ahmad ibn Muhammad ibn Zarruq al Fasi (d. 899 AH), where he said, Whoever finds a well known statement from his imam that contradicts the Book or the Sunnah or consensus or a clear analogy and persists in imitating his imam in that well known statement, then the claim of following that imam is false, and the four are free of him and he is free of them, astray and following his desire.

No Muslim doubts that. (see Asna al Masalik fi anna man amila bil rajih ma kharaja an Madhhab Malik by Muhammad ibn al Basir known as Budda al Mauritani, part 4, p. 35)