What is the ruling on interlacing the fingers during prayer and in other situations?
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The questioner : Is there a prohibition against interlacing the fingers during prayer, or while waiting for the prayer?
The Shaykh : Yes, there is a prohibition, even from the moment the worshipper leaves his house. This is because the Messenger (peace be upon him) used to say:. Therefore, interlacing the fingers before the prayer is not permissible, even for the one going out to pray. This is different from interlacing the fingers after finishing the prayer, if one does not sit waiting for the prayer; in that case, it is permissible. This is because it is established from the actions of the Prophet (peace and blessings be upon him) that when he prayed the Asr prayer in two rak'ahs, and Dhu al-Yadayn (the man with two hands) alerted him and said to him, "Did the prayer become shorter, or did you forget, O Messenger of Allah?" He said: Sunan an-Nasa'i 1141Sahih (Darussalam). He said, "Yes, O Messenger of Allah." So the Prophet turned to his companions and said: . They said, "Yes." The Messenger (peace be upon him), after praying the two rak'ahs, moved to a side of the mosque, placed one foot over the other, and interlaced his fingers. This happened after this incident. When the Companions of the Prophet (peace and blessings be upon him) confirmed the statement of Dhu al-Yadayn, he rose from his seat to his place of prayer, prayed the remaining two rak'ahs, and then performed the prostrations of forgetfulness. So we derive from his prohibition of interlacing before the prayer and his practice of interlacing after the prayer a distinction between the two: interlacing before the prayer is prohibited, and interlacing after the prayer is permitted.
The questioner : But Ibn Hajar in "Fath al-Bari" weakens the hadiths regarding interlacing?
The Shaykh : No; it is an established hadith. That is why we included it in "Sahih al-Targhib wa al-Tarhib." It often happens that the weakening is based on the weakener observing a specific chain, and he may be correct in that. However, as those engaged in the science of hadith know, the authentic (sahih) and good (hasan) hadiths are each divided into two categories: authentic in itself (sahih li-dhatihi) and authentic through other means (sahih li-ghayrihi), and good in itself (hasan li-dhatihi) and good through other means (hasan li-ghayrihi).
The point regarding the phrase "through other means" in the authentic or good hadith is that the strength did not come from the chain itself, but from other sources. So if al-Hafiz Ibn Hajar weakens it, he is weakening a specific chain. In reality, the benefit of such a study is not fully realized unless the hadith, the various chains, and the weakener's perspective are presented to be examined.The questioner : To see where the weakness comes from and where the strength comes from.
The questioner : Yes, I do.
The questioner : Does this also apply if the worshipper is in his house, for example, or if he is a traveler and wants to pray? Or is it only in the mosque?
The Shaykh : No, there is no difference. Because the cause is clear: as long as he is waiting for the prayer, as long as he intends the prayer, there is no difference between the traveler, the resident, the one praying in the mosque, or the one in his house. The cause is sitting to wait for the prayer.
The questioner : Whether it is an obligatory prayer or a voluntary one?
The Shaykh : Yes.
The Shaykh : Yes, there is a prohibition, even from the moment the worshipper leaves his house. This is because the Messenger (peace be upon him) used to say:
Whoever performs ablution in his house and perfects his ablution, then goes to the mosque, let him not interlace his fingers; for he is in prayer as long as he is waiting for the prayer.
مَن توضَّأ في بيته وأحسن وضوءه ، ثم أتى المسجد فلا يشبِّكنَّ بين أصابعه ؛ فإنه في صلاة ما دام ينتظر الصلاةNo such thing happened
كلُّ ذلك لم يكُنْDid the one with two hands tell the truth?
أَصَدَقَ ذو اليدين ؟The questioner : But Ibn Hajar in "Fath al-Bari" weakens the hadiths regarding interlacing?
The Shaykh : No; it is an established hadith. That is why we included it in "Sahih al-Targhib wa al-Tarhib." It often happens that the weakening is based on the weakener observing a specific chain, and he may be correct in that. However, as those engaged in the science of hadith know, the authentic (sahih) and good (hasan) hadiths are each divided into two categories: authentic in itself (sahih li-dhatihi) and authentic through other means (sahih li-ghayrihi), and good in itself (hasan li-dhatihi) and good through other means (hasan li-ghayrihi).
The point regarding the phrase "through other means" in the authentic or good hadith is that the strength did not come from the chain itself, but from other sources. So if al-Hafiz Ibn Hajar weakens it, he is weakening a specific chain. In reality, the benefit of such a study is not fully realized unless the hadith, the various chains, and the weakener's perspective are presented to be examined.The questioner : To see where the weakness comes from and where the strength comes from.
The questioner : Yes, I do.
The questioner : Does this also apply if the worshipper is in his house, for example, or if he is a traveler and wants to pray? Or is it only in the mosque?
The Shaykh : No, there is no difference. Because the cause is clear: as long as he is waiting for the prayer, as long as he intends the prayer, there is no difference between the traveler, the resident, the one praying in the mosque, or the one in his house. The cause is sitting to wait for the prayer.
The questioner : Whether it is an obligatory prayer or a voluntary one?
The Shaykh : Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.