In the name of Allah, the Beneficent, the Merciful.
The true opinion of the Hanafi madhhab is that the hands should be raised only for the opening takbir and should not be raised again (in prayer) (Haskafi / Ibn Abidin, “Radd al-Mukhtar ala ad-durrul-mukhtar, 1.340, ed. “ Bulak").
This opinion has been established from hadiths transmitted from the great companions of the Prophet (sallallahu alayhi wa sallam), such as Abdullah Masud, Abdullah ibn Umar and many others (may Allah be pleased with them). The same opinion is shared by scholars of the Maliki madhhab.
Raising hands in front of the hand. Existing differences in reports (hadiths)
Hadiths that talk about raising hands can be divided into three types:
1) Firstly, those where it is clearly stated that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before performing ruku’.
2) Secondly, there are hadiths where it is reported that the Messenger of Allah (sallallahu alayhi wa sallam) never raised his hand except for the opening takbir (takbiratul-ihram).
3) And thirdly, there are hadiths that fully describe the prayer of the Messenger of Allah (sallallahu alayhi wa sallam), but do not mention whether he raised his hands again, except for the opening takbir, or not.
The hadiths of the first group are used by those scholars who are of the opinion that raising hands to perform ruku’, while the second group of hadiths are used by those scholars who believe that raising hands to perform ruku’ is not necessary. Even though there seem to be more hadiths of the first group than the second, this does not mean anything, since the hadiths of the third group can also be used in combination with the hadiths of the second group to prove that the Prophet (sallallahu alayhi wa sallam) did not raise his hand to making a hand'. The reason that the narrator did not see fit to mention the raising of hands may be the fact that it was not a common practice. It's hard to admit that if there was a show of hands important element prayers, the narrator would not have mentioned it. Thus, by using the hadiths of the third group as additional evidence for the hadiths of the second group, there will be more hadiths supporting the view that the hands should be raised only once than those supporting the view that the hands should be raised.
To continue further conversation, you need to understand that the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) is a non-existent (non-occurring) action, and people usually do not mention non-occurring actions in their conversations. For example, if someone was returning home from the mosque and accidentally fell, the person who talks about this event would probably say, “So-and-so fell,” since his fall was an existing event (something that actually happened). If that same person came home without any incident, then no one will mark it by saying: “so-and-so did not fall,” since this is a non-existent (non-occurring action), one of hundreds of such actions that also did not occur.
This example can be used for our conversation - why until the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands, the storytellers did not report it. If this (raising hands) was a common practice of the Messenger of Allah (sallallahu alayhi wa sallam), and not something he did only from time to time, the narrators would certainly have said about it. Here we can also give the example of a person who takes food at a strictly defined time. If one day he does not eat at usual time, someone will notice that he has not eaten, because eating at a certain time is an existing action for him, which at some point did not happen. No one would mention that he did not take food at another time, because for this person eating at other times will be a non-existent action that people do not usually mention.
The same thing happens with the hadiths of the third group, which do not talk about the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) - they can also be used as evidence for the Hanafi point of view. This (acceptance of these hadiths) would significantly increase the number of hadiths in favor of the Hanafi opinion, and these hadiths would outnumber the hadiths of the first category.
Hadiths that talk about the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) to perform ruku’
The first group is usually represented by evidence from Ibn Umar and Malik al-Khuwairis (may Allah be pleased with them) as the main source of evidence. Both of these Sahabah report that the Prophet (sallallahu alayhi wa sallam) raised his hands before making the bow (ruku’). However, both of these companions also reported raising their hands on all the seven occasions mentioned above. The first group (hadith) accepts the narrations of these two companions, who report that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands at the opening takbir and when he performed ruku’, and rejected other reports.
We now come to the issue of the reports of Abdullah ibn Umar (may Allah be pleased with him), which are traditionally used by those who are of the opinion of raising hands repeatedly in prayer. It is well known that Imam Malik (Rahmatullahi alayh) knew many messages from Abdullah ibn Umar. His famous chain of transmitters is known, which passes through Nafi to Abdullah ibn Umar (may Allah be pleased with them), which is usually called the golden chain (silsilat az-dhahab). However, in this matter (raising of hands), Imam Malik did not rely on these reports, but accepted the messages from Ibn Masud and gave preference to the practice (taamul) of the people of Medina, who raised their hands only for the opening takbir.
And the second point. Ibn Abi Shaybah and Imam Tahawi narrate another hadith from Ibn Umar through Mujahid, in which there is no mention of raising hands (except for the opening takbir). If this was the constant practice of the Messenger of Allah (sallallahu alayhi wa sallam), then why is it not mentioned in this message?
Moreover, although there are many hadiths from Ibn Umar (may Allah be pleased with him) that talk about raising hands, many inconsistencies are found in them. Such confusion in the narrator's messages makes it difficult to accept his messages, especially when there are other messages that are more accurate and consistent. For example, in one of these reports (from Ibn Umar), mentioned by Imam Tahawi in Mushkil al-Asar, it is reported that the Prophet (sallallahu alayhi wa sallam) raised his hands with each movement of prayer, while in others his the hadith does not mention this.
Hadiths that say that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands
Now we will present messages from various companions, including from Ibn Umar (may Allah be pleased with him), which says that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands only for the opening takbir.
1. Alqama (rahmatullahi alayh) reports that Abdullah ibn Masud (may Allah be pleased with him) said: “Didn’t I show you how the Messenger of Allah (sallallahu alayhi wa sallam) performed namaz? When he performed namaz, he did not raise his hands, except for the introductory takbir."(Sunan at-Tirmidhi, 1:59, Sunan an-Nasai, 1:161, Sunan Abu Dawud, 1:116).
Imam Tirmidhi classifies this hadith as good (hasan). Allama Ibn Hazm says that this hadith is sahih (al-Muhalla, 4:88), and Allama Ahmad Muhammad Shakir, refuting the criticism of some scholars against this hadith in his commentary on Sunan at-Tirmidhi, writes: “The authenticity of this hadith was confirmed by Ibn Hazm and other scholars of hadith and all claims that it contains defects are found to be incorrect.” He mentions in the book “Al-Jauhar al-Naqikat” that the transmitters of this hadith are the same as the transmitters (hadiths) of Sahih Muslim (Ilyaus-Sunan, 3:45).
2. Alqama (rahmatullahi alayh) reports that Abdullah ibn Masud (may Allah be pleased with him) said: “Didn’t I convey to you how the Messenger of Allah (sallallahu alayhi wa sallam) performed the prayer? He raised his hands at the beginning (of prayer) and did not do so again.” (Sunan an-Nasai 1: 158, Ilayus-Sunan 3:48).
3. Alqama (rahmatullahi alayh) reports that Abdullah ibn Masud (may Allah be pleased with him) said: “The Messenger of Allah (sallallahu alayhi wa sallam) raised his hands for the opening takbir, and then did not raise them again.”(Sharh Maani-l-Asar 224).
4. Abdullah ibn Masud (may Allah be pleased with him) narrates: “I prayed with the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr and Umar (may Allah be pleased with them), and they did not raise their hands except at the beginning of the prayer.”(Nasb ar-rayya, 1:526, Majmu z-zawaid, 2:101).
Based on the above hadiths, one can easily conclude that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands regularly during prayer. Ibn Masud, Ali and the other Companions (may Allah be pleased with them all) would never have conveyed such messages if they had observed that the Messenger of Allah and the Rightly Guided Caliphs regularly raised their hands. It may also be noted that all of Ibn Mas'ud's reports are consistent in that they report raising hands at the beginning of prayer, and not on any other occasion.
Finally Urwa ibn Murra (Rahmatullahi alayh) said: “When I entered the mosque of Hadhramaut (Yemen), I heard Alqama ibn Wail narrate from his father that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before and after performing ruku’. I reported this to Ibrahim an-Naqa (rahmatullahi alaykh), who angrily objected: “Is Wayl ibn Hujr the only one who saw the Messenger of Allah (sallallahu alayhi wa sallam)? Didn’t Ibn Masud and the other companions see him?”(Muwatta of Imam Muhammad, 92).
Attention! The article was written by the “Sunni” scholar of the Maliki madhhab, Muhammad al-Tanwajiyavi al-Shinqiti. As is known, Malikis lower their hands during prayer, just like Shiites. We have reproduced this article in its entirety.
Muhaddith scholars say that the Prophet (peace and blessings of Allaah be upon him) loved to follow the People of the Book in something about which nothing had been revealed, and that this was before the time Islam spread, and that after that he turned away from following the people of the Scripture.
The most learned Sheikh Muhammad al-Khizr ibn Mayyab in his book “Confirmation of the Omission” cites that the imams al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasai and Ibn Majah brought out a sufficient number of hadiths in which it is stated that the Messenger of Allah, may Allah bless him and welcome him, loved to agree with the People of the Book in something about which nothing was revealed in the Qur'an, but left it after the spread of Islam. This was due to the fact that the people of the book were initially on the truth, and, for example, the Zoroastrians did not have any divine basis, and it is possible that such an action on the part of the Messenger of Allah had a specific purpose. Examples of such actions included, for example, the fact that he stopped combing his hair into two parts. Among such questions, according to some scientists, is the topic we are considering. This opinion is supported by what Ibn Abu Shaiba, a muhaddith scholar famous for his many works and collections, related from Ibn Sirin, a famous tabi'in, that he was once asked whether the one praying with his right hand holds his left , to which he replied: "It was only because of the Byzantines." It is also narrated from Hasan al-Basri that he said: “The Messenger of Allah, may Allah bless him and grant him peace, said: “It is as if I see Jewish confessors placing their right hands on their left hands in prayer.” And this same hadith was transmitted from Abu Majaliz, ‘Uthman an-Nahdi and Abu al-Jawza, and all of them were major Tabi’in scholars.
In this way, Jewish confessors and Byzantine high priests hold their hands, as indicated in the above-mentioned legends. In addition, this is evidenced by the words of the Messenger of Allah, may Allah bless him and grant him peace: “From what has reached people since the time of the first prophecy: if you are not shy, then do whatever you wish and assign right hand to the left during prayer." A similar hadith was derived by Imams al-Bayhaqi and ad-Darakutni through 'Aisha, may Allah be pleased with her, from the Messenger of Allah, may Allah bless him and grant him peace: “Three things from the prophecy: breaking your fast as soon as possible, eating before fasting until last moment and place your right hand on your left.”
But it is known that the Messenger of Allah, may Allah bless him and grant him peace, some time after living in Medina, forbade following the People of the Book and taking business from them, and even got angry with 'Umar ibn al-Khattab when he brought a certain sheet of paper with sermons and religious decisions of the People of the Book; and then he said that if Musa, peace be upon him, was alive, he would have followed him (i.e., the Prophet Muhammad, peace and blessings of Allah be upon him).
Thus, it is established from the six Sahih that the Messenger of Allah, may Allah bless him and grant him peace, initially loved to agree with the People of the Book in what was not revealed to him. It has also been established that holding hands in prayer is the action of the people of the Book, and this is what makes us clearly understand the reason for the actions of the Messenger of Allah, may Allah bless him and grant him peace, as well as the reason for abandoning this action in the future. We will explain in more detail below.
There are many evidences of lowering one’s hands in prayer; here are some of them in a brief summary:
Hadith from Imam at-Tabarani in his “ Big stories“: “The Messenger of Allah, may Allah bless him and grant him peace, raised his hands to his ears during prayer, and, pronouncing the takbir: “Allahu Akbar,” he lowered them.” The authenticity of this hadith is confirmed by its agreement with the hadith from Abu Hamid al-Sa'adi, which was derived by the imams al-Bukhari and Abu Dawud. Its meaning corresponds to the hadith of Abu Hamid al-Sa'adi (see the book “Confirmation of the Omission” by Ibn Mayyab, p. 32).
As proof of giving up, there is also a hadith from Abu Hamid al-Saadi, which was derived by the imams al-Bukhari and Abu Dawud and is cited in the Sunnan of Abu Dawud through Ahmad ibn Hanbal, who said: “Abu Hamid gathered with about ten companions, among whom was Sahl ibn Sa'ad, and they recalled the prayer of the Prophet, may Allah bless him and grant him peace. And Abu Hamid said: “I will teach you the prayer of the Messenger of Allah, may Allah bless him and grant him peace.” They asked: “Why? We swear by Allah, you follow him no more than we do and are no older than us in Companionship.” He said: “No.” They said, “Introduce it to us.” He said: “When he stood up for prayer, he raised his hands opposite his shoulders, then recited the takbir until each bone was set exactly in its place, then read, then recited the takbir and bowed from the waist...” (Hadith of Abu Hamid is authentic from the point view of Abu Dawud and al-Bukhari).
Then when he finished they said, "You're right." And it is also known that a standing person’s hands are on his sides, and not on his chest. And Sahl ibn Saad - the transmitter of the hadith “And people were ordered to lay their right hands on their left” - was among those present, and if he did not know the hadith about abandoning the action, he would have recalled that he forgot to lay his hand on his hand, but he told him , that he was right (see “Sunnan” by Abu Dawud, volume I, p. 194, as well as “Confirmation of giving up” by Muhammad al-Khizr ibn Mayyab, pp. 18-32. Hamid al-Sa'adi gives a different narration in the description of the prayer of the Prophet (peace and blessings of Allaah be upon him), which describes leaving the hands in their place. This rivayat of action, mentioned by Imams at-Tahawi and Ibn Hiban, is given by Ibn Mayyaba in the book “Confirmation of lowering the hands” on page 39) .
From the evidence of this is also what is given from Hafiz ibn 'Abdulbarr in the book "Knowledge": "Imam Malik cited a hadith about lowering one's hands from 'Abdullah ibn al-Hasan" (Imam Malik cited a hadith about lowering one's hands from 'Abdullah ibn al-Hasan from the words of Ibn 'Abdulbarr, and his condition for the authenticity of the hadith is to the fourth degree, according to the terminology of the hadith (see “Confirmation of giving up of hands” by Ibn Mayyab, page 39).
The evidence also shows that scholars confirm that ‘Abdullah ibn Zubair did not hold his hands on his chest and did not see anyone holding his hands like that. Khatib al-Baghdadi in the “History of Baghdad” cites that ‘Abdullah ibn Zubair took the description of the prayer from his grandfather, Abu Bakr al-Siddiq, may Allah be pleased with him. And this is confirmed by the fact that Abu Bakr, may Allah be pleased with him, did not hold his hands in prayer (see “Confirmation of the lowering of hands”, page 38, as well as the book “The Decisive Word”, page 24. This is evidenced by his actions, but it is also reported from him that he kept his hands on his chest, although it is obvious that he did so earlier. The narration from Ibn Abu Shayb and Khatib al-Baghdadi, from Ahmad ibn Hanbal. The source and transmission from Ahmad, as explained by Ibn Mayyab and Sheikh 'Abid).
Among the arguments is also what Ibn Abu Shaiba cites from Hasan al-Basri, Ibrahim an-Nah'i, Sa'id ibn al-Musayyib, Ibn Sirin and Sa'id ibn Khubair: “They did not keep their hands on their chests during prayer , and they are from among the largest Tabi'een who took the Sunnah from the Companions, may Allah be pleased with them, and any knowledge is inferior to the degree of their knowledge and fear of God” (see “Confirmation of giving up,” p. 33).
Likewise, Abu Mujaliz, ‘Uthman al-Nahdi and Abu al-Jawza believed that holding hands on the chest directly concerns the high priests of the Jews and Christians. Ibn Sirin was also asked about placing his right hand on his left in prayer, to which he replied: “This was only because of the Byzantines.” Hasan al-Basri said: “The Prophet (peace and blessings of Allaah be upon him) said: “It is as if I see Jewish confessors placing their right hands on their left hands in prayer” (see previous source, p. 34; narrated from Ibn Abu Shaybah ).
Also, from the evidence about lowering hands in prayer, the words of scientists are cited that this is either allowed or recommended. When one of the Shafi'i scholars tried to say that this was undesirable, he was given the answer that Imam al-Shafi'i himself in the book "Al-Umm" said that there is nothing wrong if someone does not lay hand on hand in prayer. As for holding your hands on your chest, there is an opinion about desirability, an opinion about undesirability, and an opinion about prohibition. And the main argument for abandoning this action is the hadith, which is given in both “Sahihs”: “What is clearly permitted and clearly forbidden, and between them is doubtful.” Muhammad al-Sunawisi spoke about the prohibition of this action in the book “Healing the Breast,” al-Khitab and others when they talked about holding hands in prayer. (See Az-Zad al-Muslim, Vol. I, p. 176).
From the evidence there is also the hadith of a person who performed the prayer poorly, cited in the narration of al-Hakim, corresponding to the conditions of imams al-Bukhari and Muslim. This hadith talks about obligatory (fard) and desirable actions in prayer. Among the above there is no indication of holding hands in prayer. This is what the hadith says: “After a person who performed prayer poorly asked to teach him, the Prophet (peace and blessings of Allaah be upon him) said that he should first perform ablution, then say takbir, then praise Allah, then read from the Koran what was allowed to him by Allah, then pronounce takbir and bow from the waist, placing his palms on his knees until all parts of the body are calm and aligned. Then say: “Sami’ Allahu liman hamidah,” and take a standing position, so that each bone returns to its place. Then straighten the spine, then say takbir and bow to the ground, resting on the forehead, until all parts of the body calm down. Then straighten up and, having said takbir, raise your head and sit up straight and straighten your spine. And he described the prayer like this until he finished. After this, he said: “And nothing is the prayer of one of you without performing these actions.” This is a narration from al-Hakim that clearly covers fards and desired actions in prayer, but does not mention holding hands. And Ibn al-Kisar and others said that this is one of the most striking proofs of the absence of the need to hold hands in prayer (see the book “The Decisive Word” by Sheikh ‘Abid al-Makki, p. 9, the oldest Maliki mufti in Mecca).
Among similar hadiths indicating the absence of mention of holding hands among the recommended actions in prayer, there is one that was derived, assuring its authenticity, by Abu Dawud from Salim al-Barrad, who said: “We came to 'Uqba ibn Amir and told him: “ Tell us about the prayer of the Messenger of Allah, may Allah bless him and grant him peace." He stood up and said takbir, then, when he bowed from the waist, he placed his palms on his knees, and his fingers were below it and his elbows were spread, until each member of the body was established, and then he said: “Sami' Allahu liman hamidah,” and stood up until each member is not established. Then he pronounced takbir and bowed to the ground, placing his palms on the ground, and spreading his elbows, and so on, until each member was established in its place. Then he said takbir and, raising his head, sat down until each member was established, then repeated the action. Then he performed four rak’ats just like the first. Then he said: “This is how he performed the prayer, may Allah bless him and grant him peace.” And this hadith is enough for scholars, and there is no need for additional argument that holding the hand is not one of the desirable actions in prayer, for here they were presented in full. It indicates that the Prophet (peace and blessings of Allaah be upon him) abandoned the holding of hands, if it had taken place before that moment.
And from the evidence there is also a prohibition on tying up in prayer. And for scholars, holding hands means tying them, as stated in the book “The Decisive Word” on page 35. In the hadith of Imam Muslim, from 'Abdullah ibn 'Abbas, may Allah be pleased with them, it is said that he said to one of the worshipers with braided hair on his head: “What are you doing? I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Verily, it is as if one were bound to pray” (see the book “Taysir al-Wusul al-Jami' al-Usul”, volume II, p. 243).
The evidence also shows that giving up is in human nature. And following the natural feeling is the rule among the majority of scholars of the Ummah, from which an argument is taken if there is no contradiction to it in the Sharia, such as, for example, the presumption of innocence. And it was said in Murtaqa al-Usul:
And one of the types of following nature is
Leave everything in its place
For example, the presumption of innocence,
Until they prove otherwise.
And this is based on evidence from Shari'ah,
Refuting the presumption of innocence.
See the interpretation of Muhammad Yahya al-Walati in Murtaqa al-Usool on page 315. This rule is used, for example, in the case of someone claiming a person’s money, the latter does not have to prove anything unless others testify against him. For the Prophet (peace and blessings of Allaah be upon him) said: “Either your two witnesses, or your oath.”
Finally, from the evidence there is also a hadith that Imam Ahmad ibn Hanbal brought out in his Musnad, which states that the Prophet (peace and blessings of Allaah be upon him) subsequently forbade following the People of the Book. And this happened after he loved to follow them in something about which nothing had been revealed. And holding hands is from the actions of the people of the Book, because Abu Shayba brought this from Hassan al-Basri, Ibn Sirin and other imams, as we talked about this above. This is what we have presented as evidence sufficient to confirm the correctness of the words cited in the book “Mudavvana” about the undesirability of holding hands in prayer.
One of these hadiths is the hadith cited by Imam Malik in the Muwatta from 'Abdulkarim ibn Abu al-Muharik al-Basri that the Prophet (peace and blessings of Allaah be upon him) said: “From the words of the first prophecy: if you are not shy , then do what you want and keep your hands, one of them on the other, during prayer.” ‘Abdulkarim, the transmitter of the hadith - abandoned (matruk). An-Nasai said: “Imam Malik did not transmit hadith from the weak, except from Abu al-Mukharik, truly he is denied.” Ibn Hajar in Tahzib al-Tahzib said: “He is weak and his words are not used as evidence.”
The hadith that al-Bukhari brought out in his commentary (taalik). This hadith was narrated by al-Kanabi from Malik, from Abu Hazm, from Sahl ibn Sa'ad, who said: “People were ordered to place their right hand on their left in prayer.” Abu Hazim said: “I do not know him. I think this is attributed to the Prophet, may Allah bless him and grant him peace." Then al-Bukhari said: “Ibn Abu Uwais said: “Attributed,” not “attributed.” And this hadith was found weak by al-Bukhari, since it contains an unknown transmitter and for this reason it becomes stopped-maukif (from the words of the companions), and not raised-marfa (from the words of the Prophet). Ad-Dani said: “The narration with ‘attributes’ from Abu Hazim” (see “Sharh al-Muwatta” by al-Zarqawi). Ibn ‘Abdulbarr in At-Takassi reported that he is a maukuf. And he conveyed that this action probably comes from the caliphs and amirs (see “Justification for giving up,” page 7).
And from the evidence also what al-Bayhaqi deduced from Ibn Abu Shayb, from 'Abdurrahman ibn Ishaq al-Wasiti, from 'Ali ibn Abu Talib, may Allah be pleased with him, that he said: “From the sunnah in prayer - to lay your palm on the palm of your hand under the navel.” An-Nanawi in Sharh al-Muslim said: “‘Abdurrahman al-Wasiti is weak according to the unanimous opinion of the scholars of hadith” (see “Confirmation of giving up”, page 13). Mahmoud al-‘Aini said: “The isnad of this hadith to the Prophet (peace and blessings of Allaah be upon him) is not authentic” (see the book “The Decisive Word” by Shaykh Muhammad ‘Abid al-Makki, p. 7). Also, ‘Abdurrahman al-Wasiti narrates from Zayy ibn Zayd al-Sawai, and he is unknown. The treatise “At-Takrib” identified him as unknown.
And from the evidence, what Abu Dawud deduced from Hajjaj ibn Abu Zaynab, who said: “I heard Abu 'Uthman reporting from 'Abdullah ibn Masud that he said: “Once the Messenger of Allah, may Allah bless him and grant him peace, saw me. greets, in prayer with the right hand on the left and shifted left hand to the right." Imam al-Shaukani said that this hadith is weak. And al-Shaukani was one of those who held his hands, and there is no suspicion about him. The problem with the hadith is in Hajjaj ibn Abu Zaynab, this hadith has no supporting hadith. Ibn al-Madani said that this Hajjaj is weak, and an-Nasai said that he is not strong. Ibn Hajar said in Tahzib al-Tahzib that he sometimes makes mistakes. This isnad also contains ‘Abdurrahman ibn Ishaq al-Kufi, about whom Imam an-Nawawi said that he is weak in the opinion of everyone (see “The Decisive Word” by Ibn ‘Abid al-Makki).
Also hadith: “We are prophets, and we were ordered to break the fast as soon as possible, delay suhur (eating breakfast on the day of fasting) and lay our right hands on our left.” In the book “Confirmation of Giving Up”, it is cited from Imam Bayhaqi that this hadith came only from Abdulhamid, known as Talha ibn Amr, from Ata’i, from Ibn ‘Abbas. Talhah Ibn Hajar said about this in “Tahzib at-Tahzib” that he is a forsaken one (matruk). It is also narrated from Yahya ibn Ma'in and from al-Bukhari that it does not mean anything (see "Confirmation of giving up").
Also a hadith from al-Bayhaqi about His words, may He be exalted: “Pray to your Lord and slaughter” - from Ruh ibn Musayyib, from 'Umar ibn Malik al-Nakri, from Abu al-Jawz, from Ibn 'Abbas, what he said : “Laid his right hand on his left.” About Rukh, one of the hadith transmitters, Ibn Hibban, said that he is transmitting forged hadiths and it is not permissible to transmit them from him. And about the second transmitter, Amr ibn Malik, Ibn Hajar said that he had errors. And in the book “Confirmations of Giving Up” from Ibn Adi it is stated that his hadith is denied and that he himself stole hadiths. In addition, Abu Ya'la al-Mawsuli considered him weak. This hadith is incredibly weak (see “Confirmation of giving up”, page 15).
Also from this is what he deduced, but did not comment on, from Zuhair ibn Harb, from Athan, from Hamam, from Muhammad ibn Jahad, from 'Abduljabbar ibn Wail, from Alqam ibn Wail, from his father Wail ibn Hajar, that he saw, how the Prophet, may Allah bless him and grant him peace, raised his hands at the moment of entering prayer to the height of his ears, then covered himself with his clothes, then placed his right hand on his left. The author of “Confirmation of Giving Up” said: “This hadith is not authentic in three ways. The first is Alqama ibn Wa'il, the transmitter of hadith from his father, did not reach the age of transmission of hadith. Ibn Hajar in Tahzib al-Tahzib said: “Alqama ibn Wail did not hear from his father (see volume II, p. 35).
The second reason: in the narrations of the hadith from Abu Dawud there is a lot of confusion in the chain of transmitters (isnad); whoever wants to make sure of this should look at “Confirmation of giving up hands” on page 6. The third weakness also lies in the text of the hadith itself, specifically in the rivayat of the hadith transmitted by Abu Dawud, who said: “Two rivayat come from Wa’il, in the second of which there is no holding is mentioned. Also the rivayat that comes from Kulayb with the same words, but with various additions.” And he said: “Next, during the extreme cold, I saw people moving their hands under their clothes.” Ibn Mayyaba said: “This addition, if you accept it, makes the last part abolish the first, since holding does not mean movement, and moving the hands does not mean moving them in the tongue, and Asim ibn Kulayb, the transmitter of this hadith, was a Murjiite.” Ibn al-Madini said about him: “His words are not proof unless there is confirmation” (see “The Decisive Word” by Shaykh Muhammad ‘Abid al-Makki, p. 4).
Also from the evidence of holding is what al-Bayhaqi deduced in the narration from Yahya ibn Abu Talib, from Ibn az-Zubayr, that he said: “Atta' ordered me to ask Sa'id ibn Jabir about the position of the hands in prayer, and he replied: "Above the navel." Bayhaqi said: “This is the most authentic hadith on this issue.” Ibn Mayyaba said: “This is surprising, because about Yahya ibn Abu Talib, the transmitter of the hadith, Musa ibn Harun said that he testifies to the lies in his words. And it is reported from Abu Dawud that he crossed out everything that he had written down from his transmission, and thus his weakness became obvious” (see “The Decisive Word” by Shaykh Muhammad ‘Abid al-Makki, p. 7).
And from the evidence of the hadith from al-Bayhaqi, from Shuja ibn Muhallad, from Hashim, from Muhammad ibn Aban, from 'Aisha, that she said: “Three things from the prophecy: breaking the fast as quickly as possible, delaying eating before fasting until the last moment and laying the right hand on the left.” About Muhammad ibn Aban, Imam al-Dhahabi in Al-Mizan reports from al-Bukhari that he does not know that he heard from ‘Aisha. And about Shuja ibn Muhallid, Ibn Hajar in “Tahzib at-Tahzib” reports that al-Uqayli mentioned him among the weak (see “Tahzib at-Tahzib”, volume I, p. 347). Thus, the weakness of the transmitter becomes clear.
And from the evidence, what Imam al-Daraqutni related from 'Abdurrahman ibn Ishaq, from Hajjaj ibn Abu Zainab, from Abu Sufyan, from Jabir, who said: “Once the Prophet, may Allah bless him and grant him peace, passed by a man, praying, placing his left hand on his right, and, taking his right, placed it on his left.” In this isnad there is ‘Abdurrahman ibn Ishaq, he was mentioned in paragraph No. 4. Imam an-Nawawi said about him in his Sharh al-Muslim that everyone agreed on his weakness. The isnad of this hadith also contains Hajjaj ibn Abu Zaynab, whose weakness was also mentioned in the fourth paragraph of this chapter. Al-Madani said about him that he is among the weak, and an-Nasai said that he is not strong, Ibn Hajar in “Tahzib at-Tahzib” said that he is mistaken (see volume I, p. 159). Also mentioned in the isnad is Abu Sufyan, also known as Talha ibn Nafi' al-Wasiti. Al-Madani said that the hadith scholars considered him weak. Ibn Ma'in was asked about him and he said: "He is like nothing" (see Confirmation of Giving Up, p. 14, and also Takrib al-Tahzib, Vol. I, p. 339).
And also, a hadith from Khulb at-Ta'i, who brought ad-Darakutni from Sammak ibn Harb, from Kabis ibn Khulb, from his father, who said: “The Prophet, may Allah bless him and grant him peace, was our imam and took the left right hand." Ahmad ibn Hanbal said about Sammak ibn Harb that he was confused in the hadith, and Shuaba and Sufyan considered him weak. An-Nasai said that if he narrates a hadith alone, then it is not proof. Sheikh ‘Abid says that Sammak came alone with this hadith. It also contains Kasyba ibn Khulb, who is said in the Takhzib to be an unknown transmitter. Imam at-Tirmidhi adds that this hadith is torn (see “The Decisive Word”, p. 6).
We have completed what we wanted to collect, and there is nothing left worthy of mention. We wanted, on the one hand, to educate students, increase their knowledge, direct them to learn hadiths and the words of muhaddith scholars about them, before using them as evidence in asserting any provision from the provisions of Shari’ah.
After this, it became clear to us the superiority of the evidence from the Sunnah about giving up hands and the popularity of this action in the Maliki madhhab. This fame has been recorded by all the ‘alim of other madhhabs, and we want to point out to everyone that not a single scholar of other madhhabs has come a word about condemning lowering one’s hands in prayer; It is in their middle position between permission and desirability, as opposed to holding. Regarding innocence, there is a word about censure, a word about prohibition, which is recognized along with words about permissibility and desirability. In this case, the rule of the hadith applies, on which they agreed: “Halal is obvious and haram is obvious, and between them there are dubious deeds...”. This hadith clearly presents the holding of hands as doubtful, which if left, then there will be positive point for religion, because in holding hands there is a doubt of prohibition and the possibility of desirability. This point was explained by the most learned Sheikh Muhammad al-Sanusi in his book “Shifa’ al-Sadr Bari al-Masail al-Ashr.”
And if we add to this the words that he conveys from Imam al-Shafi'i, who said that the purpose of holding the right hand on the left is to calm them from movement, and if a person does not play with them while holding them down, then there is no need to place them . So, it becomes clear that he does not consider holding as sunnah if the hands are at rest.
We also cite that Ibn Rajab mentioned in the treatise “Sharh al-Bukhari” that Ibn Mubarak reported in his book “Az-Zuhd” from Muhajir an-Nahhal that holding hands in prayer was mentioned in his presence, to which he said: “ What good servility in the face of power.” Something similar is reported by Imam Ahmad ibn Hanbal. This becomes clear from the fact that Ahmad did not do what al-Shafi'i did. He believed that this is a position of piety for one who acts in this way. Artificial fear of God is one of the reasons why this action is condemned in the Maliki madhhab. Look at the conclusion of the book "The Decisive Word" by Shaykh Muhammad Abid al-Makki.
And we have completed our consideration of what we have collected from the Sunnah on the issue under consideration, which explains to us the superiority of lowering the hands in prayer. And praise be to Allah, supplication and prayer for the Messenger of Allah, may Allah bless him and grant him peace, his family and all his companions.
The servant of his Lord and captive of his sin, Muhammad al-Mahfuz ibn Muhammad al-Amin ibn Ubb al-Tanwajiyavi ash-Shinqiti, who collected these hadiths, may Allah accept his repentance, his parents and all Muslims.
Question associated with an authentic hadith, which is transmitted in the form of mutawatir, regarding raising the hands before and after bowing in prayer.
This hadith is authentic and is found in the Sahih of al-Bukhari, the Sahih of Muslim and the Sunan of Abu Dawud. Why do Hanafis not accept this hadith? What is the reason that they reject this hadith?
Question regarding this topic: Did this hadith reach Imam Abu Hanifa at that time, may Allah have mercy on him?
Answer:
Praise be to Allah!
This hadith, which the questioner pointed out, was narrated al-Bukhari (735) and Muslim (390) from the words of ‘Abdullah ibn ‘Umar, may Allah be pleased with both of them, that, When starting prayer, the Messenger of Allah (peace and blessings of Allah be upon him) always raised his hands to shoulder level and he did the same when he said the words “Allahu Akbar” before making a bow. And he raised his hands after he raised his head after bowing from the waist.
Most of the scholars acted in accordance with this hadith, and they said that it is advisable/mustahab/ for the one who performs the prayer to raise his hands in the places mentioned in this hadith. Imam al-Bukhari, may Allah have mercy on him, compiled a separate book on this issue, calling it “Juz Raf’ul-Yadain.” In it he argues for the show of hands in these two places and strongly condemns those who contradict it. And it is narrated from al-Hasan (al-Basri) that he said: “The companions of the Messenger of Allah (peace and blessings of Allaah be upon him) always raised their hands during prayer, when they bowed from the waist and when they raised their heads after it.” Al-Bukhari said: “And al-Hasan did not exclude anyone (from the companions), and it was not confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “al-Majmu’” an-Nawawi 3/399-406.
We do not know whether the hadith about raising hands reached Abu Hanifa, may Allah have mercy on him, or not, but they reached those who follow him. However, they do not act in accordance with them, since they, in their opinion, contradict other hadiths and asars that are transmitted regarding the abandonment of raising hands, not counting the opening takbir / takbiratul-ihram /. These include the one narrated by Abu Dawud (749) from the words of al-Bara ibn ‘Azib that « Usually, when the Messenger of Allah (peace and blessings of Allaah be upon him) began to pray, he raised his hands closer to his ears and did not repeat (this action).”.
Also among them is the one (hadith) narrated by Abu Dawud (748) from the words of ‘Abdullah ibn Mas’ud, may Allah be pleased with him, who said: “Should I pray with you the prayer of the Messenger of Allah, may Allah bless him and grant him peace?” And he prayed and did not raise his hands except once.". See “Nasbu-r-raya” az-Zayla’i 1/393-407.
These hadiths were called weak by imams and hafiz in the field of hadiths. The hadith of al-Bars was called weak by Sufyan ibn ‘Uyeyna, ash-Shafi’i, al-Humaidi - the teacher of Imam al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’in, ad-Darimi, al-Bukhari and others. As for the hadith of Ibn Mas'ud, he was called weak by 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, ad-Darakutni and others.
Likewise, the asars that are transmitted from some of the companions regarding leaving the raising of hands - they are all weak. Above were the words of al-Bukhari: “It has not been confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “Talkhys al-Khabir” by Hafiz Ibn Hajar 1/221-223.
And if the weakness of the hadiths and asars regarding leaving the raising (of the hands) is proven, reliable hadiths remain for raising them without contradicting them. For this reason, the believer should not leave raising his hands in those places that are indicated in the Sunnah and try to make his prayer resemble the prayer of the Prophet (peace and blessings of Allaah be upon him), who said: “Pray as I pray before your eyes” . This hadith was reported by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said: “Muslims should raise their hands before making a bow and when raising their heads from it.” . Al-Bukhari said: "'Ali was the most knowledgeable among the people of his time" . End of quote.
It is not permissible for anyone, after the Sunnah has become clear (to him), to abandon action in accordance with it, blindly following the one who said about it from among the scholars. Imam al-Shafi'i, may Allah Almighty have mercy on him, said: “Scholars are unanimous that one for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear should not abandon it because of the words of someone else (person).”. End of quote. See Madariju-s-salikin 2/335.
If a person follows Abu Hanifa, or Malik, or ash-Shafi'i or Ahmad, and he sees that in some matters the other madhhab is stronger and follows him, then his action will be wonderful, and will not denigrate his religion and righteousness in any way , and there is no disagreement about this. Moreover, it is closer to the truth and more beloved by Allah and His Messenger, may Allah bless him and grant him peace. End of quote. Sheikh-ul-Islam, may Allah have mercy on him, said this in al-Fatawa 22/247.
The scholars who said that one should not raise their hands are justified because they are mujtahids and will receive reward (from Allah) for their diligence and search for the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes a decision with diligence and (his decision) turns out to be correct, he (entitled) double reward, but if he makes a decision with diligence and is mistaken, then he (entitled one) reward.” . This hadith was reported by al-Bukhari (7352) and Muslim (1716). See “Raf’ul-malam ‘an aimmatil-a’lam” by Sheikh-ul-Islam Ibn Taymiyya.
Note:
There is a fourth place where it is advisable to raise your hands during prayer, and this is at the time when (a person) gets up after reading the first tashahhud to perform the third rak’ah. See question #3267.
May Allah Almighty help us all to know the truth and follow it! Allah Almighty knows best! And blessings and peace to our prophet Muhammad!
In other words, after he straightened up.
Sheikh al-Albani called the hadith weak.
That is, he raised his hands only during the opening takbir/takbiratul-ihram/. Note Per.
That is, using all your knowledge in the process of searching for a solution.
In other words, in accordance with the decision of Allah and His Messenger, may Allah bless him and grant him peace.
RAISING HANDS IN NAMAZ - A question related to an authentic hadith, which is transmitted in the form of mutawatir, regarding raising the hands before and after making a bow in prayer. This hadith is authentic and is found in the Sahih of al-Bukhari, the Sahih of Muslim and the Sunan of Abu Dawud. Why do Hanafis not accept this hadith? What is the reason that they reject this hadith? Question regarding this topic: Did this hadith reach Imam Abu Hanifa at that time, may Allah have mercy on him? Answer: Praise be to Allah! This hadith, which the questioner pointed out, was narrated by al-Bukhari (735) and Muslim (390) from the words of 'Abdullah ibn 'Umar, may Allah be pleased with them both, that when starting prayer, the Messenger of Allah, may he bless him Allah and welcomes always raised his hands to shoulder level and he did the same when he said the words “Allah is great /Allahu Akbar/” before making a bow. And he raised his hands after he raised his head after bowing from the waist. Most of the scholars acted in accordance with this hadith, and they said that it is advisable/mustahab/ for the one who performs the prayer to raise his hands in the places mentioned in this hadith. Imam al-Bukhari, may Allah have mercy on him, compiled a separate book on this issue, calling it “Juz Raf’ul-Yadain.” In it he argues for the show of hands in these two places and strongly condemns those who contradict it. And it is narrated from al-Hasan (al-Basri) that he said: “The companions of the Messenger of Allah, may Allah bless him and grant him peace, always raised their hands during prayer, when they bowed from the waist and when they raised their heads after him.” Al-Bukhari said: “And al-Hasan did not exclude anyone (from the companions), and it was not confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “al-Majmu’” an-Nawawi 3/399-406. We do not know whether the hadith about raising hands reached Abu Hanifa, may Allah have mercy on him, or not, but they reached those who follow him. However, they do not act in accordance with them, since they, in their opinion, contradict other hadiths and asars that are transmitted regarding the abandonment of raising hands, not counting the opening takbir / takbiratul-ihram /. These include the one narrated by Abu Dawud (749) from the words of al-Bara ibn 'Azib that “usually, when the Messenger of Allah (peace and blessings of Allaah be upon him) began prayer, he raised his hands closer to his ears and more did not repeat (this action).” Also among them is the one (hadith) narrated by Abu Dawud (748) from the words of 'Abdullah ibn Mas'ud, may Allah be pleased with him, who said: “Shall I pray with you the prayer of the Messenger of Allah, may Allah bless him? and greets? And he prayed and did not raise his hands except once." See “Nasbu-r-raya” az-Zayla’i 1/393-407. These hadiths were called weak by the imams and hafiz in the field of hadiths. The hadith of al-Bars was called weak by Sufyan ibn ‘Uyeyna, ash-Shafi’i, al-Humaidi - the teacher of Imam al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’in, ad-Darimi, al-Bukhari and others. As for the hadith of Ibn Mas'ud, he was called weak by 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, ad-Darakutni and others. Likewise, the asars that are transmitted from some of the companions regarding leaving the raising of hands - they are all weak. Above were the words of al-Bukhari: “It has not been confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “Talkhys al-Khabir” by Hafiz Ibn Hajar 1/221-223. And if the weakness of the hadiths and asars regarding leaving the raising (of the hands) is proven, reliable hadiths remain for raising them without contradicting them. For this reason, a believer should not leave raising his hands in those places indicated in the Sunnah and try to make his prayer resemble the prayer of the Prophet, may Allah bless him and grant him peace, who said: “Pray just as I pray before your eyes.” This hadith was reported by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said: “Muslims should raise their hands before making a bow and when raising their heads from it.” Al-Bukhari said: “‘Ali was the most knowledgeable among the people of his time.” End of quote. It is not permissible for anyone, after the Sunnah has become clear (to him), to abandon action in accordance with it, blindly following the one who said about it from among the scholars. Imam al-Shafi'i, may Allah Almighty have mercy on him, said: “Scholars are unanimous that one for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear should not abandon it because of the words of someone else ( person)". End of quote. See Madariju-s-salikin 2/335. If a person follows Abu Hanifa, or Malik, or ash-Shafi'i or Ahmad, and he sees that in some matters the other madhhab is stronger and follows him, then his action will be wonderful, and will not denigrate his religion and righteousness in any way , and there is no disagreement about this. Moreover, it is closer to the truth and more beloved by Allah and His Messenger, may Allah bless him and grant him peace. End of quote. Sheikh-ul-Islam, may Allah have mercy on him, said this in al-Fatawa 22/247. The scholars who said that they should not raise their hands are justified because they are mujtahids and will receive reward (from Allah) for their diligence and search for the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes a decision , having shown diligence, and (his decision) turns out to be correct, he (is entitled to) a double reward, but if he makes a decision, showing diligence, and is mistaken, then he (is entitled to one) reward.” This hadith was reported by al-Bukhari (7352) and Muslim (1716). See “Raf’ul-malam ‘an aimmatil-a’lam” by Sheikh-ul-Islam Ibn Taymiyya. Note: There is a fourth place where it is advisable to raise your hands during prayer, and this is at the time when (a person) gets up after reading the first tashahhud to perform the third rak'ah. See question No. 3267. May Allah Almighty help us all to know the truth and follow it! Allah Almighty knows best! And blessings and peace to our prophet Muhammad! Islam: Question and Answer No. 21439. In other words, after he straightened up. Sheikh al-Albani called the hadith weak. That is, he raised his hands only during the opening takbir/takbiratul-ihram/. Note Per. That is, using all your knowledge in the process of searching for a solution. In other words, in accordance with the decision of Allah and His Messenger, peace and blessings of Allah be upon him Source: http://hadis.info/podnyatie-ruk-v-molitve/23875/ https://www.youtube.com/watch?v=b3DHPEz8aI0
Mamun ibn Ahmad al-Harawi was engaged in inventing hadiths in favor of the opinions of the Hanafi madhhab and disseminating them, speaking on behalf of worthy hadith transmitters. Examples of his lies are hadiths: - “Whoever reads the Koran behind the imam, his mouth is filled with fire.” He invented this hadith because it is a well-known opinion in the Hanafi madhhab that one should not read the Quran while standing behind the imam in congregational prayer. - “Whoever raises his hands during prayer has not performed prayer.” See “al-Maudu’at” 1/81. He invented this hadith because it is a well-known opinion in the Hanafi madhhab that it is disgraceful to raise your hands when pronouncing takbirs, with the exception of takbir al-ihram at the very beginning of the prayer. This is despite the fact that the authentic hadiths about raising hands before and after bowing are so numerous that they have reached the level of mutawatir. But instead of submitting to the Sunnah, this fanatic chose to invent a hadith to please his madhhab. Sheikh al-Albani said about him: “This scoundrel was not only not satisfied with the position of his madhhab, which condemns the raising of hands, but he also went so far as to invent this hadith in order to spread among people the opinion that prayer is invalid in the case of raising hands!” Moreover, some followers of the madhhab, relying on such messages, forbade the Hanafis to pray behind the Shafi'is, since they raised their hands in prayer, and therefore their prayer is invalid, like the prayer of those who pray behind them. The most disgusting hadith that he came up with is the following: - “Among my ummah there will appear a person who will be known as Muhammad bin Idris, and he will cause more harm to my ummah than Iblis, and also among my ummah there will be a person who will be known as Abu Hanifa, and he will become the light of my ummah.” This “hadith” kills two birds with one stone: it belittles Imam al-Shafi’i and exalts Imam Abu Hanifa. Sheikh Salim al-Hilaly said: “Fanaticism in matters of following madhhabs was one of the reasons for the appearance of false and fictitious hadiths. Thus, this statement, which some people consider to be a hadith: “Abu Hanifa is the light of my ummah,” is false; the prophet (peace and blessings of Allah be upon him) did not say such a thing. Moreover, this statement contradicts the clear text of the Koran: “O Prophet! We have sent you as a witness, a good messenger and a warner, a caller to Allah by His permission, and an illuminating torch" (al-Ahzab 33: 45-46)." If anyone thinks that these are just the antics of some marginalized person, then this is absolutely not the case. Firstly, the hadith about the prohibition of raising hands is also transmitted from Muhammad ibn Uqashi al-Kirmani, and the hadith that Imam Shafi'i is like Iblis, and Abu Hanifa is the light of the Ummah, is also transmitted from Muhammad ibn Sa'id al-Bawraqi. That is, there were clearly quite a few such inventors. Moreover, the last hadith also has other ways through which it is transmitted, but they all converge either on false or unknown narrators. And the most surprising thing is that the Hanafi muhaddis collect all versions and chains in all seriousness this hadith, trying to strengthen them with each other and confirm this hadith. These hadiths, like many similar ones, are quoted in Hanafi books by great scholars of this madhhab. And all this despite the fact that the Messenger of Allah (peace and blessings of Allah be upon him) generally said: “Let him who said in my name what I did not say, prepare to take his place in the Fire!” al-Bukhari 109.
Should you raise your hands when making a bow - hand, returning to the starting position after it, as well as other actions during prayer?
Theologians of the Hanafi school believe that during any actions in prayer, with the exception of the opening takbir, hands should not be raised. (Al-Shibani Muhammad Kitabal Asl T1; p. 37) To prove this, they give the following arguments:
1. Prophet Muhammad (SAW), once seeing how some of his companions raised their hands during prayer, reproached them: “Why do I see you raising your hands as if they were the tails of stubborn horses?! Pray calmly." (Sb. Muslim, No. 430).
2. One day Ibn Masud said: “Should I perform a prayer for you (as it was performed) by the Messenger of Allah?” And he performed the prayer, raising his hands only for the first time (i.e. when pronouncing the introductory takbir). (Sb. at-Tirmidhi, comments to No. 256).
3. The hadith of al-Bara ibn Azib (RA) says: “When the Prophet (SAW) began prayer, he raised his hands close to his ears and did not return to this again.” (Sk. Abu-Daud, No. 749).
4. It is also reported that Umar ibn al-Khattab and Ali ibn Abu Talib (RA) raised their hands only at the first takbir of prayer and did not return to this again. (These messages were reported by al-Tahawi from the words of al-Aswad and Asim ibn Kuleiba, respectively).
However, there are hadiths that say the opposite:
The Hanafis respond to these hadiths with the following arguments:
Thus, it is sunnah to raise hands only when pronouncing the opening takbir. This applies to both obligatory and additional prayers, with the exception of those performed on the holidays of Breaking the Fast and Sacrifice, in which hands should also be raised during additional takbirs, as well as night prayer - Witr, in which hands are also raised for the Qunut prayer.
