Is placing the right hand over the left arm in prayer a recommended practice, given that the apparent meaning of the hadith indicates it is obligatory?
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The questioner : Is placing the right hand over the left among the obligatory acts of prayer?
The Shaykh : No, the correct view is that it is not obligatory. Many commands are for recommendation. We told you previously that scholars differ on this matter in this issue: is the absolute command for obligation or not? We explained to you previously that there are three opinions in this issue. You do not apply branches to principles. Many usuliyyun (scholars of legal theory) say that the principle of a command is that it is for recommendation, because the arrival of a command with it indicates its prescribed nature, and the principle is that there is no sin in leaving it, so we do not obligate people with something that has not been clarified as obligatory. Some said that the principle in it is obligation. Undoubtedly, the one who says the principle in it is obligation is contradicted by many issues and many commands that scholars have agreed are not for obligation. Some said that in acts of worship the principle is obligation, and in manners and character it is recommendation, because commands in manners and character are indicative, not obligatory. Yes, Khalid.
The questioner : The indicator?
The Shaykh : I do not know of anyone who says it is obligatory. Yes. Then, if we say the principle is recommendation, we are at ease. A person looks at the contextual clues of the wording and looks at the value of this command in the Islamic Shari'ah: is it supported by the established rules and principles, or is it not? And is it one of the descriptions without which the act of worship does not stand, or is it not? That is, this is something a student of knowledge should pay attention to. That is, even if we say the command is for obligation, it does not mean that every command that comes to us is for obligation. One looks at the contextual clues of the circumstances and looks at the rules and principles and objectives of the Shari'ah. Yes.
Now, we have a problem. Abu Hazim said, "I do not know it except that it is attributed to the Prophet (peace and blessings be upon him). I do not know it except that it is attributed," meaning it is ascribed. This is, in fact, something he said (may Allah have mercy on him) out of scrupulousness. Otherwise, the statement of a Companion, "People were commanded to do it," is sufficient, because the ruling of a Companion's statement that "people were commanded" is that it is elevated to the Prophet. But he wanted to clarify that its elevation is explicit. If he attributed it to the Messenger of Allah (peace and blessings be upon him), its elevation would be explicit. As for the ruling, there is no difference. Yes.
The Shaykh : No, the correct view is that it is not obligatory. Many commands are for recommendation. We told you previously that scholars differ on this matter in this issue: is the absolute command for obligation or not? We explained to you previously that there are three opinions in this issue. You do not apply branches to principles. Many usuliyyun (scholars of legal theory) say that the principle of a command is that it is for recommendation, because the arrival of a command with it indicates its prescribed nature, and the principle is that there is no sin in leaving it, so we do not obligate people with something that has not been clarified as obligatory. Some said that the principle in it is obligation. Undoubtedly, the one who says the principle in it is obligation is contradicted by many issues and many commands that scholars have agreed are not for obligation. Some said that in acts of worship the principle is obligation, and in manners and character it is recommendation, because commands in manners and character are indicative, not obligatory. Yes, Khalid.
The questioner : The indicator?
The Shaykh : I do not know of anyone who says it is obligatory. Yes. Then, if we say the principle is recommendation, we are at ease. A person looks at the contextual clues of the wording and looks at the value of this command in the Islamic Shari'ah: is it supported by the established rules and principles, or is it not? And is it one of the descriptions without which the act of worship does not stand, or is it not? That is, this is something a student of knowledge should pay attention to. That is, even if we say the command is for obligation, it does not mean that every command that comes to us is for obligation. One looks at the contextual clues of the circumstances and looks at the rules and principles and objectives of the Shari'ah. Yes.
Now, we have a problem. Abu Hazim said, "I do not know it except that it is attributed to the Prophet (peace and blessings be upon him). I do not know it except that it is attributed," meaning it is ascribed. This is, in fact, something he said (may Allah have mercy on him) out of scrupulousness. Otherwise, the statement of a Companion, "People were commanded to do it," is sufficient, because the ruling of a Companion's statement that "people were commanded" is that it is elevated to the Prophet. But he wanted to clarify that its elevation is explicit. If he attributed it to the Messenger of Allah (peace and blessings be upon him), its elevation would be explicit. As for the ruling, there is no difference. Yes.