Raising the Hands upon Returning to the Standing Position

After the rukūʿ, the praying person should raise his head, straighten his back, and return to the standing position. He should then raise his hands until they are adjacent to his shoulders; the same manner observed when performing the takbīrat al-iḥrām at the beginning of the ṣalāh. Raising the hands after standing from rukūʿ has been authentically narrated from the Prophet (صلى الله عليه وسلم) in ‘al-Ṣāḥīḥayn (al-Bukhārī and Muslim) and others on the authority of Ibn ʿUmar (رضي الله عنهما) that the Prophet (صلى الله عليه وسلم) would raise his hands when saying the takbīr to enter into the rukū and when standing up from it.¹

When “Samiʿ Allāhu Liman Ḥamidah” (Allāh Hears the One Who Praises Him) Should be Said

The imām and the one praying individually should say whilst rising from the rukūʿ:

سَمِعَ اللهُ لِمَنْ حَمِدَه
Samiʿ Allāhu Liman Ḥamidah
Allāh Hears the One Who Praises Him

This statement of remembrance should be said while rising from the rukūʿ, not before it nor once a person is completely upright in the standing position. The same statements surrounding the takbīr made to enter the rukūʿ apply to this statement as well. That is, among the scholars are those who view that it must be said as one rises from the rukū, before he settles into the standing position, such that if he was to say all or some of it before beginning his ascent or after standing completely, it would be considered invalid. However, as aforementioned, there is flexibility in this matter and it is inappropriate to inflict undue hardship or difficulty on the people concerning this.

The Interpretation of “Samiʿ Allāhu Liman Ḥamidah”

As for the meaning of the statement “Samiʿ Allāhu Liman Ḥamidah” ‘سَمِعَ اللهُ لِمَنْ حَمِدَه’, the most congruent verb to ‘Samiʿa’ (سَمِعَ) in this context is ‘to answer’ (اِسْتَجَاب) ’. As Allāh—the Most High—said:

فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّن بَعْضٍ

“So their Lord accepted (their supplication and answered them), “Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another.”
(Āli-ʿImrān, 3195)

This is the meaning of the word ‘Samiʿa’ (سَمِعَ) here, both linguistically and contextually. As for linguistically, the verb ‘Samiʿa’ (سَمِعَ) is followed by a lām (لِمَنْ), which in Arabic denotes more than simply hearing but also answering. Contextually, the one praising Allāh is not offered any benefit from Him only hearing his praise. Rather, he benefits from His answer to being praised. For Allāh hears those who praise Him and those who do not.

As for the word ‘Ḥamidah’ (حَمِدَه), it means to attribute perfection to the One being praised accompanied by love and recognition of greatness.

[Q]: Why have you said that the meaning of the word ‘Samiʿa’ (سَمِعَ) here is ‘to answer’, even though the praise being mentioned in this context is not an invocation such that it requires an answer?

[A]: In actuality, the one who praises his Lord has invoked him as implied by the praise he has engaged in. This is because the one who praises Allāh has only done so seeking His reward. If he intends by it the attainment of reward, then repeated forms of praise like taḥmīd (saying ‘الْحَمْدُ لِله’) and other forms of remembrance like the takbīr (اللهُ أَكْبَر) may all be considered forms of invocation. As this person has praised Allāh whilst desiring reward from Him. Thus, our interpretation of the word ‘Samiʿa’ (سَمِعَ) as meaning ‘to answer’ is most appropriate.

The Ruling of Changing the Wording of “Samiʿ Allāhu Liman Ḥamidah”

This remembrance in the ṣalāh must be made with this specific wording. For example, if a person was to say instead “Allāh answers those who repeatedly praise Him” (اِسْتَجَابَ اللهُ لِمَنْ أَثْنَى عَلَيْه), this would be considered invalid [despite the meaning being consistent]. Rather, the praying person should confine himself to that which has been narrated, in the specific order in which it was narrated. For example, it would also be invalid for a person to say

اللهُ سَمِعَ لِمَنْ حَمِدَه
‘Allāhu Samiʿ Liman Ḥamidah’
Allāh hears those who praise Him

or

لِمَنْ حَمِدَه سَمِعَ الله
‘Liman Ḥamidah Samiʿ Allāh’
Those who praise Him are heard by Allāh

This is because the Sunnah has confirmed a specific statement and the Prophet (صلى الله عليه وسلم) said: “Pray as you see me pray”². Also, this statement is considered an obligatory remembrance that must be said in the ṣalāh so one should stick to what has been narrated.

Invocations After Stating “Samiʿ Allāhu Liman Ḥamidah”

After reaching the standing position, the praying person should say:

‘رَبَّنَا وَلَكَ الْحَمْد، مِلْءَ السَمَاءِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْد’

“Our Lord! To You belongs all praise, [a praise that] fills the earth, the heaven, and whatever You will besides it.”

This statement has four iterations:

1. Rabbanā wa-lak al-Ḥamd (رَبَّنَا وَلَكَ الْحَمْد) – ‘Our Lord! And to You belongs all praise’.³
2. Rabbanā lak al-Ḥamd (رَبَّنَا لَكَ الْحَمْد) – ‘Our Lord! To You belongs all praise.⁴
3. Allāhumma Rabbanā lak al-Ḥamd (اللَّهُمَّ رَبَّنَا لَكَ الْحَمْد) – ‘O Allāh! Our Lord! To You belongs all praise.⁵
4. Allāhumma Rabbanā wa-lak al-Ḥamd (اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْد) – ‘O Allāh! Our Lord! And to You belong all praise.⁶

Each of these variations is valid, and a person should endeavour to say each one of them when praying, that is, they should be varied such that each one is said individually in the various ṣalāh performed. This is in accordance with the principle we have previously established which is that the best course of action for any act of worship that has been confirmed in more than one manner is that it should be practised in all of these ways inclusively. As this offers three benefits:

1. Preservation of the Sunnah
2. Complete following of all aspects of the Sunnah
3. Increasing the presence of one’s heart and concentration when performing the act.

This is because any person who consistently performs a particular act in a specific manner will eventually perform that act robotically without feeling or concentration. Contrarily, if he repeatedly changes the manner he performs it, alternating versions continuously, he will be more present, his heart finding better concentration in his worship.

After saying “Samiʿ Allāhu Liman Ḥamidah”(سَمِعَ اللهُ لِمَنْ حَمِدَه), both the imām and the one praying by himself should then say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد).

The Interpretation of Ḥamidah (حَمِدَه)

The word Ḥamidah (حَمِدَه) means to attribute perfection to the One being praised accompanied by love and recognition of greatness, indicating that the One being praised occupies a place of respect and veneration in one’s heart. Ibn al-Qayyim said:

In consideration of this, we can recognise the difference between the Arabic words Ḥamida (حَمِدَ) and Madaḥa (مَدَحَ). The word Madaḥa (مَدَحَ) is to attribute characteristics of perfection and praise to a person, but this may not necessarily be accompanied by love and the recognition of this individual’s greatness. For example, a person may praise another for some personal goal that is desirable to him, or in order to safeguard himself from this person’s mischief or vile treatment. In opposition to this, the word Ḥamida (حَمِدَ) in Arabic is only used when the praise is accompanied by love and recognition of the greatness of the one being praised. In this way, we are also able to fully appreciate the rich, intricate specificity of the Arabic language, as both words are composed of the exact same letters but in a different order that changes the meaning.

As for those who define Ḥamida (حَمِدَ) as ‘to willingly commemorate the beautiful attributes of another’, this definition is quite insufficient to convey its true meaning. This is clarified with the following:

1. The word ‘commemorate’ (الثَّنَاء) is more specific than ‘praise’ (الْمَدْح). Commemorate means to engage in repetitive, perpetual praise as evidenced by the authentic qudsī ḥadīth: “When a person says [in ṣalāh]: “Al-Ḥamdu lillāhi Rabb al-ʿĀlamīn” (الْحَمْدُ لِلهِ رَبِّ الْعَالَمِيْن), Allāh says: “My servant has praised me”. Then, when he says: “Al-Raḥmān al-Raḥīm” (الرَّحْمَنِ الرَّحِيْم), Allāh says: “My servant has commemorated me”⁷. This shows that Allāh has differentiated between praise and commemoration.
2. Confining this praise to only the actions done willingly excludes the innate attributes of perfection, which in and of themselves do not exert effects like the attributes of Allāh’s greatness, majesty, and its likeness. For Allāh is praiseworthy in relation to these innate attributes of perfection as well as His attributes that directly affect His creation. Thus, He is deserving of praise both in relation to His own perfection, in addition to the goodness He shows to the creation—the Glorified, the Most High.

The Interpretation of “Milʾa al-Samāwāti wa Milʾa al-Arḍi wa Milʾa mā Shiʾta min Shayʾin Baʿd” (مِلْءَ السَمَاءِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْد)

As for the statement: “[a praise that] fills the heaven, the earth, and fills whatever You will besides it”, there are several narrations. Most of them mention ‘heavens’ (السَّمَاوَات) instead of ‘heaven’ (السَّمَاء)⁸, the singular form being narrated in Muslim⁹. As for ‘earth’ (الأَرْضْ), it is narrated in the singular form as this is the wording of the Qurʾān when referencing the earth¹⁰, while heavens is usually mentioned with plurality.

Some scholars have interpreted the statement: [a praise that] fills the heaven, the earth, and fills whatever You will besides it” to mean: if the praise that is made adopts a physical form, its volume would fill the earth and the sky. However, its correct interpretation is contrary to this view. Rather, its meaning is that Allāh—the Glorified, the Most High—is deserving of the praise of each and every single one of His creations, for every one of His actions. It is well known that the heavens and the earth and everything that resides therein are among Allāh’s creation. Thus, the praise made by all of these created beings fill the heavens and the earth in which they reside. This is a more appropriate, befitting interpretation of this statement as it encourages the person engaging in His praise to be fully cognizant that Allāh is deserving of praise in relation to all of His actions and for every creation He has brought into existence. As for imagining that the praise has adopted a physical form, heaping and piling one on top of another, this interpretation may differ among people. This is because physical forms may be large or small and there is a difference between a space that is filled with an individually large and an individually small physical substance. In general, the larger the object used to fill a space, the greater the individual distance of the gaps that exist interspersed between them. This may be conceptualised by imagining the holes that exist within a block of cottage cheese as compared to a pound of rice. There is a greater amount of empty space attributable to the first relative to the second.

As for the meaning of the statement “and fills whatever You will besides it”, there are two possibilities:

1. It refers to everything besides the heavens and the earth regarding which we are unaware.
2. It refers to whatever He wills besides the heavens and the earth after they cease to exist.

Although the first possibility is more encompassing [as it would include the second].

There are also other narrations in Ṣaḥīḥ Muslim with the addition “wa Milʾa mā Baynahumā” (وَمِلْءَ مَا بَيْنَهُمَا) or ‘and fills whatever is between them [i.e. the heavens and the earth]’. Although this addition is absent from most narrations, it is still considered recommended for a person to add it on occasion.

The Statements Made by the Imām, Those Being Led, and Those Praying Individually When Rising From Rukūʿ

As for the one being led by an imām, he should say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد) only upon rising from the rukūʿ, while the imām and the one praying by himself should say “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه) whilst rising. The evidence that the one being led should confine himself to this statement only is his (صلى الله عليه وسلم) statement: “If the imām says “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه), then say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد)”¹¹ However, upon contemplation, we find this opinion to be weak, nor is the ḥadīth completely consistent with it. Rather, upon rising, the one being led should say the same statement as the imām or the one praying by himself. That is, he should say after rising

‘ ‘رَبَّنَا وَلَكَ الْحَمْد، مِلْءَ السَمَاءِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْد’

Rabbanā wa-lak al-Ḥamd, Milʾa al-Samāwāti wa Milʾa al-Arḍi wa Milʾa mā Shiʾta min Shayʾin Baʿd
Our Lord! And to You belongs all praise, [a praise that] fills the heaven, the earth, and fills whatever You will besides it

The reason for this is that the Prophet (صلى الله عليه وسلم) said: “If the imām says “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه), then say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد)”. That is, he (صلى الله عليه وسلم) has equivocated “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد) to the imām’s statement of “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه). So, just as the imām says Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه) when rising, those being led should say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد) when rising. Once standing, they should say “Milʾa al-Samāwāti wa Milʾa al-Arḍi…” (…مِلْءَ السَمَاءِ وَمِلْءَ الأَرْضِ) until its end, as he (صلى الله عليه وسلم) said: “Pray as you see me pray”. This is the correct opinion on this issue.

From the ḥadīth, we may also conclude that the one being led should not say “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه) when rising. This is also correct.

[Q]: The Prophet (صلى الله عليه وسلم) said: “Pray as you see me pray” and he (صلى الله عليه وسلم) used to say “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه) when rising. Does this not stipulate that the one being led should also say this invocation when rising?

[A]: The answer to this query is quite simple. His (صلى الله عليه وسلم) saying: “Pray as you see me pray” is considered a general, encompassing rule, the manner of its specific execution when rising has been elucidated in the ḥadīth: “If the imām says “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه), then say “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد)”. That is, this ḥadīth contains a ruling that is specific which may be used to interpret the general rule mentioned in the aforementioned ḥadīth. In consideration of this, those being led are considered an exception from the general command to pray as the Prophet (صلى الله عليه وسلم) prayed specifically with regards to them answering “Samiʿ Allāhu Liman Ḥamidah” (سَمِعَ اللهُ لِمَنْ حَمِدَه) with “Rabbanā wa-lak al-Ḥamd” (رَبَّنَا وَلَكَ الْحَمْد).

A person may also add to the “Milʾa al-Samāʾī wa Milʾa al-Arḍi…” (…مِلْءَ السَمَاءِ وَمِلْءَ الأَرْضِ) invocation mentioned here with other invocations from the Sunnah. This includes the invocation:

‘أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ الْعَبْدُ وَكُلُّنَا لَكَ عَبْد، لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعَتْ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدّ’

“[You are or O] the One to whom repetitive praise and commemoration belongs, the One deserving of glory, greatness and the pinnacle of honour! The truest, most obligatory and confirmatory attestation made by the servant, and we—all of us—are but servants: There is none able to prevent [the blessings or provision] bestowed upon one whom You have chosen to grant, nor is one able to bless those You have chosen to withhold [Your blessings and provision from], and the great repute, honourable standing or riches of a person are all futile before You [but only deeds of righteousness and Your mercy and favour are of benefit before You].”¹²

Placement of the Hands After Rising from the Rukūʿ

[Q]: Regarding the placement of one’s hands after rising from the rukūʿ, should one return them to their previous position before descending for the rukūʿ—that is with the right hand over his left wrist—or should he simply drop them by his sides?

[A]: The opinion of Imām Aḥmad concerning this issue is that a person may choose between either dropping his hands by his sides or putting his right over his left as before. Although it is as if Imām Aḥmad favoured the latter position, even though there is no evidence from the Sunnah that explicitly confirms either position. Henceforth, he (رحمه الله) adopted the opinion that a person may choose between them. This matter—as many of the scholars have said—is quite flexible. Although the most apparent opinion is that one should return to placing his right hand over his left wrist upon standing from the rukūʿ. The evidence for this is the general meaning of the ḥadīth of Sahl ibn Saʿd (رضي الله عنه) as authentically narrated in ‘Ṣaḥīḥ al-Bukhārī’: “The people were commanded such that a man place his right hand on his left wrist in ṣalāh”. The generality of this ḥadīth in his saying ‘in ṣalāh’ without specifying the standing position indicates that a person should return their hands to the holding position upon standing from the rukūʿ. This is because both hands are on the knees when in rukūʿ, on the ground in sujūd, and on the thighs when in the sitting position. As for the standing position—which is comprehensive of both before and after the rukūʿ—the right hand should be placed on top of the left wrist. This is the correct view in this issue.

Endnotes:
[1] Authentic: narrated by al-Bukhārī: 702 and Muslim: 390.
[2] Authentic: narrated by al-Bukhārī: 7246.
[3] Authentic: narrated by al-Bukhārī: 732 and Muslim: 411.
[4] Authentic: narrated by al-Bukhārī: 789.
[5] Authentic: narrated by al-Bukhārī: 796 and Muslim: 409.
[6] Authentic: narrated by al-Bukhārī: 795.
[7] Authentic: narrated by Muslim: 395.
[8] Authentic: narrated by Muslim: 476.
[9] Authentic: narrated by Muslim: 476, 204.
[10]Referencing al-Ṭalāq 65:12 in which seven earths are alluded to but ‘earth’ is still mentioned singly while ‘heavens’ is pluralised as in His saying:

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا

“It is Allāh Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allāh has power over all things, and that Allāh surrounds (comprehends) all things in (His) Knowledge.”

[11] Authentic: narrated by al-Bukhārī: 699 and Muslim: 411.
[12] Authentic: narrated by Muslim: 477. See Nukhab al-Afkār 4:298 by Badr al-Dīn al-ʿAynī, Sharḥ al-Nawawī ʿalá Muslim 4:194, al-Mufhim 2:83 by al-Qurṭubī and Subul al-Salām 2:256 by al-Ṣanʿānī. Ibn al-Qayyim, after mentioning this and other invocations made after standing from the rukūʿ, said: “These various statements of remembrance and invocations—and Allāh knows best—are referenced in the ḥadīth of Anas in which he said: “He (صلى الله عليه وسلم) used to remain in the standing position after the rukūʿ until those behind him would think he had forgotten’”. As this is not a position of mere silence; rather, the statements of remembrance being made in this position are mentioned in these aḥādīth.” See Tahdhīb Sunan Abī Dāwūd 1:229.

Source: Al-Sharḥ al-Mumtiʿ 3:95-104
Translated by: Riyāḍ al-Kanadī