بسم الله الرحمن الرحيم
A summary of the different opinions
First Opinion:
It is obligatory to place the hands before the knees.
This view was held by the Dhāhirīs.
Second Opinion:
It is recommended to place the hands before the knees.
This was the view of the Mālikīs, and one narration from Imām Ahmad. It is also narrated from Al-Awzā’ī, who said: “I witnessed the people placing their hands before their knees”
Third Opinion:
It is recommended to place the knees before the hands.
This is the view of the majority, including the Hanafīs, the Shāfi’īs, and the well-known opinion of Imām Ahmad.
Al-Tirmidhī stated: “This is the practice of most scholars, who believe a person should place their knees before their hands when going into sujūd, and when rising, they should lift their hands before their knees”. This was also reported by Qādī Abū Tayyib as the view of the majority of jurists.
Fourth Opinion:
Neither placement is preferred over the other.
This was the view of Mālik and Imām Ahmad in one narration from them. It was also the chosen opinion of Al-Nawawī.
Al-Nawawī said: “Those who advocated placing the hands first relied on certain hadiths, and those who argued for the opposite also relied on hadiths. No clear preference for either position is evident based on the Sunnah” (al-Majmū’ 3/421)
(Al-Ikhtiyārāt Al-Fiqhiyyah lil-Albānī pg. 157-158)
Evidence and hadīth discussion for the First and Second Opinion
Hadīth 1.
Saʿīd ibn Mansūr > ʿAbd al-ʿAzīz ibn Muhammad Al-Darāwardī > Muhammad ibn ʿAbdillāh ibn Hasan > Abī al-Zinād > al-Aʿraj >
Abū Hurayrah (رضي الله عنه) who said: The Messenger of Allāh (ﷺ) said: “When one of you prostrates, let him place his hands before his knees, and do not kneel as the camel kneels”
(Abū Dawūd 840. Declared Sahīh by al-Albānī in his checking. Declared Sahīh by Ahmad Shākir in his checking of Muhallā. Also declared Sahīh by Muqbil ibn Hādī in Sifat al-Salāh pg. 118)
Ibn Hajr said: the hadīth of Abū Hurayrah is stronger in authenticity than the hadīth of Wā’il [to follow] – Bulugh al-Marām #245. Al-Qārī said: Ibn Hajr said: the isnād is jayyid (i.e. good/strong). (Sharh Mishkāt 2/570)
Also declared authentic by al-Suyūtī in Jāmi al-Saghīr.
Al-Nawawī said: the isnād is jayyid (i.e. good/strong). (al-Majmū 3/421)
Al-Arnāūt said: The isnād is qawwī (strong). (Takhrīj Sunan Abī Dawūd 2/131)
Al-Mubārakfūrī said: The hadīth is Sahīh, Sālih (valid) to be used as evidence. (al-Tuhfah 4/12)
Al-Albānī said: This chain is Sahīh, and its narrators are all thiqah (trustworthy and reliable), the men of (Sahīh) Muslim, except for Muhammad ibn ‘Abdullāh ibn al-Hasan, known as al-Nafs al-Zakiyyah (The Pure Soul), who is thiqah, as stated by al-Nasā’ī and others. (al-Asl Sifat al-Salāh 2/720)
Al-Albānī said: Some (scholars) have weakened/criticised (this narration) based on three reasons:
1. The first reason: Al-Darāwardī alone narrated it from Muhammad ibn ‘Abdullāh.
2. The second reason: Muhammad ibn Abdullāh narrated it alone from Abū al-Zinād.
3. The third reason: Al-Bukhārī said, “I do not know if Muhammad ibn Abdullāh ibn Hassan heard from Abū al-Zinād or not.”
These criticisms are nothing:
As for the first and second points: Al-Darāwardī and his shaykh Muhammad, are both trustworthy (thiqah) – as previously mentioned.
[T.N: Al-Darāwardī is from the men of Sahīh Muslim. Al-Mubārakfūrī said: He is thiqah, hāfidh…Al-Darāwardīs unique narration does not inherently cause weakness because Muslim and the compilers of the Sunan relied on him, and he was deemed trustworthy by leading Imāms (i.e. of hadīth/jarh wa ta’dīl) like Yahyā ibn Ma’īn and Alī ibn al-Madīnī and others – see al-Rijāl Sahīh Muslim pg. 343. Al-Tuhfah 4/5 and 4/12)]
Therefore, their uniqueness in narrating this Hadīth does not harm (its authenticity). It is not a condition for an authentic Hadīth that none of its narrators narrate it uniquely. Otherwise, many authentic Hadīths, even those in Sahīh Al-Bukhārī, would not be accepted/valid—such as the Hadīth “Actions are judged by intentions” – the first Hadīth (in Sahīh Al-Bukhārī) – which was uniquely narrated by Yahyā ibn Sa’īd al-Ansārī from Muhammad ibn Ibrāhīm al-Taymī from Alqamah ibn Waqqās al-Laythī from ‘Umar (رضي الله عنه).
As for the third point: This is considered a defect/flaw according to Al-Bukhārī’s (hadīth) methodology, as he required knowledge of meeting between narrators. However, the majority of the imāms of hadīth do not impose this condition; they consider it sufficient if meeting was possible—(meaning) they lived in the same era and there was no suspicion of tadlīs (concealment in narration).
This is all confirmed (to be the case) here, Muhammad ibn ‘Abdullāh was not known for tadlīs. He was a resident of Medīnah and died in the year 145 AH at the age of 53. His teacher, Abu al-Zinād, passed away in 130 AH in Medīnah. Therefore, he (would have) encountered/been in his presence for a significant period of time. (slightly paraphrased, al-Asl Sifat al-Salāh 2/721)
Al-Arnāūt said:… it is highly likely that he (Muhammad ibn Abdullāh) did hear from him (i.e. Abū Al-Zinād) – Muhammad was from Madīnah, and so was Abū al-Zinād (Abdullāh ibn Dhakwān), and they were contemporaries for over forty years. (Takhrīj Sunan Abū Dawūd 2/131)
Another version of hadīth 1. Qutaybah ibn Sa’īd > ‘Abdullāh ibn Nāfi’ > Muhammad ibn ‘Abdullāh ibn Hasan > Abū al-Zinād > al-A’raj > Abū Hurayrah:
The Messenger of Allāh (ﷺ) said: Does one of you intend to pray kneeling as a camel kneels?! (Abū Dawūd 841. Declared Sahīh by al-Albānī in his checking. Al-Mubārakfūrī said: the hadīth is Sahīh, or Hasan by itself, all the narrators are thiqah – al-Tuhfah 4/9)
Al-Albānī said: This is a strong corroboration (i.e. in the case of Al-Darāwardī); Abdullāh ibn Nāfi’ is also thiqah and among the narrators in Sahīh Muslim, like Al-Darāwardī (al-Asl Sifat al-Salāh 2/722)
Al-Mubārakfūrī said: As for Al-Dāraqutnīs claim that Al-Darāwardī was the sole narrator, this is incorrect because Abdullāh ibn Nāfi’ corroborated him… (al-Tuhfah 4/12)
Al-Mubārakfūrī said: “does one of you intend to pray kneeling as a camel kneels?!” – meaning: Would one of you deliberately kneel in his prayer like a camel kneels? Meaning: he should not do this; rather, he should place his hands before his knees. (Summarised, al-Tuhfah 4/8)
NOTE: weak version of the Hadīth
Abū ʿAbdillāh al-Hāfidh > Abū Bakr ibn Ishāq al-Faqīh > al-Hasan ibn ʿAlī ibn Ziyād > Ibrāhīm ibn Mūsā > Ibn Fudayl > ʿAbdillāh ibn Saʿīd > his grandfather >
From Abū Hurayrah, who attributed it to the Prophet (ﷺ): “When one of you prostrates, he should begin with his knees before his hands, and he should not kneel like a camel.”
In another version: “The Prophet (ﷺ), when he prostrated, would begin with his knees before his hands.”
(Ibn Abī Shaybah (1/235/2702), Abū Ya’lā (11/414/6540), Al-Tahāwī (1/255), Al-Bayhaqī in Al-Sunan (2/100/2635), and in Al-Ma’rifah (2/837/5).
Al-Bayhaqī said: “‘Abdullāh ibn Sa’īd Al-Maqburī is weak.” The verifier (Dār al-Hadīth print) commented: (the hadīth is) bātil (false). This narration was solely reported by Abdullāh ibn Saʿīd al-Maqburī, who is extremely weak (wāhin jiddan). Rather, some (scholars) accused him of lying. Therefore, al-Bayhaqī, followed by Ibn Hajar in Fath al-Bārī (2/241), stated: “Its chain is weak.” (Sunan al-Kubrā 2/223)
Al-Albānī said: (this narration) is very weak (da’īf jiddan); Abdullāh ibn Sa’īd is abandoned (matrūk). Some even accused him of lying [i.e. Yahyā al-Qattān – Ikmāl 7/382]. Perhaps he intentionally reversed this Hadīth, thereby altering its meaning. (Summarised, al-Asl Sifat al-Salāh 2/722)
Yasir al-Fathī said: Its chain is wāhin (i.e. weak); Abdullāh ibn Sa’īd Al-Maqburī is abandoned (matrūk) and rejected (munkar) in hadīth. (Takhrīj Sunan Abū Dawūd 9/299)
Al-Mubārakfūrī said regarding those who use this narration to weaken the hadīth of Abū Hurayrah [hadīth 1] by saying its a narration that is mudtarib (inconsistent/contradictory) : this claim is baseless because the narration of Ibn Abī Shaybah and Al-Tahāwī is very weak…. therefore, there is no inconsistency in the hadīth of Abū Hurayrah. Inconsistency is only declared when the conflicting versions are of equal strength (i.e. in authenticity), and authentic narrations are not undermined by weak ones, as agreed upon by hadīth scholars. (al-Tuhfah 4/13)
Hadīth 2.
Al-Husayn ibn al-Husayn ibn ʿAbd al-Rahmān al-Qādī > Muhammad ibn Asbagh ibn al-Faraj > his father > ʿAbd al-ʿAzīz ibn Muhammad al-Darāwardī > ʿUbaydullāh ibn ʿUmar > ʿNāfiʿ >
From Ibn Umar (رضي الله عنه), who used to place his hands before his knees, and he said: “The Prophet (ﷺ) would do this.”
(Al-Bayhaqī 2/100, al-Hākim 1/226. Ibn Khuzaymah 1/342)
Authenticated by Ibn Khuzaymah. Al-Hākim declared it Sahīh upon the conditions of Sahīh Muslim, al-Dhahabī agreed. Al-Albānī also declared it Sahīh upon the conditions of Muslim (al-Asl Sifat al-Salāh 2/714)
Adhīm al-Ābādī said: Al-Dāraqutnī criticised it for being uniquely narrated by Al-Darāwardī from Ubaydullāh ibn ‘Umar. He also said elsewhere: “It was solely narrated by Asbagh ibn al-Faraj from Al-Darāwardī.”
However, there is no harm in Al-Darāwardīs sole narration, as Muslim included his narrations in his Sahīh and relied upon them (as evidence)…
Similarly, Asbagh’s unique narration is not problematic, as Al-Bukhārī also narrated from him in his Sahīh and relied upon him (as evidence). (Sunan al-Dāraqutnī, Risālah print 2/148)
Yāsir al-Fathī said:.. it is (only) Al-Darāwardī who uniquely narrated this, not Asbagh from him, as he was followed by a group:
Ishāq ibn Abī Isrā’īl, Abdullāh ibn Wahb and Muhriz ibn Salamah, who narrated it from Al-Darāwardī – see al-Hākim (1/226), and from him by Al-Bayhaqī in al-Sunan (2/100), and al-Hāzimī in al-I’tibār (1/324-325/85).
Thus, these four trustworthy narrators reported it from Al-Darāwardī. (Slightly abridged, Takhrīj Sunan Abū Dawūd 9/300-301)
How a camel kneels
Al-Albānī said: Know that the reason for the camel analogy regarding placing the hands before the knees is because a camel first places its “knees”, which are located in its forelegs, as mentioned in “Lisān Al-Arab” and other linguistic references. Al-Tahāwī also mentioned this in “Mushkil Al-Āthār” and “Sharh Ma’ānī Al-Āthār.” Similarly, Imām Al-Qāsim Al-Saraqustī (may Allāh have mercy on him) narrated in “Gharīb Al-Hadīth” (1/70/2-2) with an authentic chain from Abū Hurayrah that he said:
“None of you should kneel like a runaway camel.”
The Imām explained: “This refers to prostration, meaning one should not throw oneself down all at once like a restless, runaway camel – hurriedly without calmness. Instead, one should descend calmly, placing the hands first, followed by the knees. And a marfū (raised to the prophet) hadīth has been narrated in this regard.”
He then mentioned the above hadīth (i.e. of Abū Hurayrah).
As for Ibn Al-Qayyim’s extremely strange statement, saying:
“This is incomprehensible speech, and not understood by linguists.”
However, this claim is refuted by the sources mentioned earlier and many others which one can consult. (Sifat al-Salāh pg. 122)
Al-Albānī also said: This understanding (i.e. how a camel kneels) is supported by their (i.e. Arabs) customary usage, as seen in the statement of Alqamah and Al-Aswad regarding ‘Umar (رضي الله عنه):
“He would fall on his knees after rukū (bowing), just as a camel does.” (declared Sahīh by al-Albānī in al-Asl Sifat al-Salāh 2/717)
This description matches the action of descending on one’s knees like a camel. (al-Asl Sifat al-Salāh 2/724)
Muhammad al-Bazmūl said: The preferred view, Allāh knows best, is that descending into prostration should be done by placing the hands before the knees….
The established principle is: “The texts of Shari’ah are interpreted according to their customary understanding, otherwise according to the custom of those among whom the Messenger of Allāh (ﷺ) lived, and if not, then the interpretation returns to the Arabic language.”
In this issue, the interpretation of the camel’s kneeling has been clarified by the Messenger of Allāh (ﷺ) as mentioned in the hadīth of Abū Hurayrah cited earlier: “When one of you prostrates, let him place his hands before his knees, and do not kneel as the camel kneels.” This is the Prophet’s (ﷺ) interpretation of the camel’s kneeling….[Ibn Umar’s narration and Al-Bukhārīs commentary ommitted]…
It has also been reported from Alqamah and Al-Aswad that they said: “We preserved from Umar in his prayer that he would fall into prostration on his knees like a camel, placing his knees before his hands.” (Al-Tahāwī in Sharh Ma’ānī al-Āthār 1/256)
The point here is that these two Tābi’īn confirmed that the camel’s descent involves placing the knees before the hands.
In the (Arabic) language, it is established that the camel’s knees are in its foreleg. This is supported by the testimony of Alqamah and Al-Aswad, who were people of the (Arabic) language.
Additionally, it has been reported from some of the Sahābah that the knees of a horse are in its forelegs. Ibn Shihāb narrated from Abdur-Rahmān ibn Mālik Al-Mudlijjī, the nephew of Surāqah ibn Malik, who said: “His father told him that he heard Surāqah ibn Mālik say…” and he mentioned the story of the Prophet’s (ﷺ) migration from Makkah. In the story, Surāqah says: “The forelegs of my horse sank into the ground up to its knees.” (Al-Bukhārī no. 3906).
This text explicitly shows that the horse’s knees are in its forelegs, and the same applies to the camel.
Al-Jāhiz (d. 255 AH), an expert in Arabic literature, wrote in his book Al-Hayawān (2/355): “Every quadruped (animal) has its knees in its forelegs, while a human’s knees are in their legs.”
He said: “A human’s palm is in their hand, and a bird’s palm is in its foot.”
Al-Tahāwī (d. 321 AH) also stated: “The camel’s knees are in its forelegs, as with other animals, whereas humans are not like this.” (Sharh Ma’ānī al-Āthār, 1/254).
All of this establishes that the camel’s knees are in its forelegs, and when it descends, it falls on these knees, causing a loud sound as it hits the ground. The Prophet (ﷺ) commanded us to differ from the camel by placing our hands before our knees when descending into prostration. (Sharh Sifat al-Salāh pg. 260-262)
Ibn Hazm said: It is obligatory for every praying person to place their hands on the ground before their knees when prostrating, as evidenced by the mentioned Hadīth (i.e the hadīth of Abū Hurayrah). (al-Muhallā 3/44)
Al-San’ānī said: The apparent meaning of the Hadīth —referring to the Hadīth of Abū Hurayrah—indicates obligation due to the statement ‘do not kneel‘ which is a prohibition, and the statement ‘let him place‘ which is a command. However, it has been said that no one has deemed it obligatory, so it must be understood as recommended. (Subul al-Salām 1/424)
Evidence and hadīth discussion for the third opinion
Hadīth 1.
Al-Hasan ibn ʿAlī > Husayn ibn ʿĪsā > Yazīd ibn Hārūn > Sharīk > ʿĀsim ibn Kulayb > his father >
From Wā’il ibn Hujr (رضي الله عنه) he said: “I saw the Messenger of Allāh (ﷺ) when he prostrated, placing his knees before his hands, and when he rose, he lifted his hands before his knees.”
(Abū Dawūd 838 and others. Declared da’īf by Al-Albānī in his checking 9/333 who said: It was declared weak by al-Dāraqutnī, ibn Sayyid al-Nās, ‘Affān (one of the shaykhs of Ahmad).
Also declared weak by Ibn al-‘Arabī after saying: “(the) hadīth is gharīb (odd/unique).” (‘Āridatul-Ahwadhī 2/90-91)
Yāsir al-Fathī said: the hadīth is munkar (rejected). (Takhrīj Sunan Abū Dawūd 9/294)
Al-Ghamrī said: Sharīk ibn Abdullāh is among the narrators. His narrations are considered Hasan (good) only when supported by other trustworthy narrators. If he narrates something uniquely, it raises concerns/questions.
Al-Dāraqutnī said: “Ibn Abī Dawūd said: Placing the knees before the hands was uniquely narrated by Yazīd from Sharīk, and no one narrated this from ‘Āsim except Sharīk, who is not strong when narrating uniquely.”
Al-Bayhaqī said: “This hadith is considered among the unique narrations of Sharīk al-Qādī (the judge).” (Fath al-Manān 6/291-292)
Al-Albānī said: This chain of narration is weak; all of its narrators are trustworthy, except for Sharīk ibn ‘Abdullāh, the judge of kūfah. He is weak due to his poor memory. Al-Hāfidh said: “He is truthful, but he makes many mistakes, and his memory deteriorated after he assumed the position of judge in Kūfah.” (Da’īf Abī Dawūd 9/233)
Al-Mubārakfūrī said: He (i.e. al-Tirmidhī) said: “This is a odd/unique (gharīb), hasan (good) hadīth. No one is known to have narrated it except Sharīk.” Regarding the classification of this Hadīth as good, this is questionable as Sharīk uniquely narrated it. (al-Tuhfah 4/5)
Al-Albānī said: they all agree that the hadīth was uniquely narrated by Sharīk, not by (any other of) ‘Āsim’s companions. Among those who explicitly stated this, apart from al-Dāraqutnī, are al-Tirmidhī and Al-Bayhaqī. Rather, Yazīd ibn Hārūn said, “Sharīk did not narrate from ‘Āsim except for this Hadīth.”
Sharīk is considered to have poor memory by the majority of scholars of hadīth, and some even stated that he became confused [i.e. Yahyā al-Qattān, al-Dhahabī, Sālih Ibn Muhammad – Jāmi’ Lil-Kutub Du’afā wal-Matrūkīn #5506]. Therefore, his narrations are not relied upon when he is the sole narrator, especially if they contradict the narrations of other narrators who are trustworthy and precise (in memory). Several of these narrators reported from ‘Āsim with this chain from Wā’il regarding the description of the Prophet’s (ﷺ) prayer, but none of them included what Sharīk mentioned. (al-Asl Sifat al-Salāh 2/715-716)
Alternative version: Muhammad ibn Maʿmar > Hajjāj ibn Minhāl > Hammām > Muhammad ibn Juhādah > ʿAbdul-Jabbār ibn Wāʾil > his father (Wā’il):
And also:
Hammām > Shaqīq > ʿĀsim ibn Kulayb > his father:
“When the Prophet (ﷺ) prostrated, his knees touched the ground before his hands.”… “And when he stood up, he stood up on his knees and leaned on his thigh.” (Abū Dawūd 839. Al-Bayhaqī 2/217. Declared da’īf by Al-Albānī in his checking of Abū Dawūd)
Al-Ghamrī said: All the narrators in this chain are trustworthy (thiqāt), but there is a break (inqita’) between Abdul-Jabbār and his father. (Fath al-Manān 6/292)
Al-Mubārakfūrī said: The chain of Hammām ibn Yahyā from Muhammad ibn Juhādah is broken, as Abdul-Jabbār did not hear from his father. Also, the chain of Hammām from Shaqīq is weak because Shaqīq, Abū al-Layth, is unknown (majhūl). (al-Tuhfah 4/5-6)
Hadīth 2.
… Al-‘Alā’ ibn Ismā‘īl al-‘Attār > Hafs ibn Ghiyāth > ‘Āsim al-Ahwalī >
From Anas (رضي الله عنه) he said: “I saw the Messenger of Allāh (ﷺ) say the Takbir… and when he descended with the Takbīr, his knees preceded his hands” (Al-Bayhaqī 2/99, al-Hākim 1/226 and others)
Al-Albānī said: ‘Alā ibn Ismā‘īl, he is unknown (majhūl), as stated by Ibn al-Qayyim (1/81), and similarly mentioned by Al-Bayhaqī in “At-Talkhīs” (3/472). Abū Hātim, as quoted by his son in “Al-‘Ilal” (1/188), said: “This hadith is munkar (rejected).”
Furthermore, even if the hadīth of Anas were authentic, it does not explicitly state that the Prophet (ﷺ) placed his knees before his hands. It only mentions that “his knees preceded his hands.”
It is possible that this precedence refers to the movement of the knees before the hands, not necessarily the placement, as Ibn Hazm, may Allāh have mercy on him, said. (al-Asl Sifat al-Salāh 2 /716-717)
Hadīth 3.
Abū Tāhir > Abū Bakr > Ibrāhīm ibn Ismā‘īl ibn Yahyā ibn Salamah ibn Kuhayl > his father > his father > ‘Salamah > Mus‘ab ibn Sa‘d > Sa‘d ibn Abī Waqqās (رضي الله عنه) who said:
“We used to place our hands before our knees, but then we were commanded to place our knees before our hands”
(Ibn Khuzaymah 1/343 – isnād declared da’īf jiddan (very weak) by al-Albānī in his checking, who said: “Ismā’īl ibn Yahyā is matrūk (abandoned) and his son Ibrāhīm is da’īf.” Ibn Hajr also declared it weak in Fath 2/231 saying about Ibrāhīm and his father Ismā‘īl: they are both weak)
Al-Mubārakfūrī also declared it weak, citing the same reasons. (al-Tuhfah 4/11)
Al-Mubārakfūrī said: These two Hadīths (of Anas and Sa’d) are not valid as supporting evidence for the hadīth of Wā’il.
As for the hadīth of Anas, it was uniquely narrated by Al-‘Alā ibn Ismā’īl Al-Attār, who is unknown (Majhūl). Al-Bayhaqī mentioned this, and Al-Dāraqutnī said: “Al-‘Alā ibn Ismā’īl uniquely narrated it from Hafs ibn Ghiyāth, and he is unknown.” Furthermore, Hafs ibn Ghiyāths memory deteriorated in his later years, as Al-Hāfidh stated in the introduction to Fath al-Bārī. Al-Dhahabī said in Al-Mīzān: “Abū Zur’ah said: His memory worsened after he became a judge; whoever narrates from his written works, then those are valid (i.e. realiable).”
As for the hadīth of Sa’d ibn Abī Waqqās, it was uniquely narrated by Ibrāhīm ibn Ismā’īl, and Abū Zur’ah criticised him, while his father Isma’il is considered abandoned (Matrūk). Additionally, what is authentically preserved from Mus’ab from his father pertains to the abrogation of the practice of tatbīq (holding the hands together in rukū). (al-Tuhfah 4/14)
Al-Albānī said: The evidence for this group is based on the aforementioned Hadīths. If they were authentic, we could say both practices are permissible, as narrated from Mālik and Ahmad—as mentioned in “Fath al-Bārī”.
However, since these narrations are not authentic, the primary reliance is on what the first group stated, which is the stance of the scholars of hadīth, as reported by Ibn Abī Dawūd in “Zād al-Ma’ād” (1/82). (al-Asl Sifat al-Salāh 2/719)
Sulaymān al-Ruhaylī said: The preferred opinion — and Allāh knows best — is that a person should descend with their body and then place their hands on the ground before their knees. This is the stronger opinion, insha Allāh. (Sharh Sifat al-Salāh pg. 86)
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