Abu Dawud

1152. Commentary:
That is, the mention of four takbirs in the second rak‘ah is an error on the part of Salman bin Hayan; the correct number is five, as stated by Imam Waki‘ and Ibn al-Mubarak. Furthermore, Shaykh al-Albani rahimahullah has also declared the narration with five takbirs to be authentic.

The Evidence for Raising the Hands (Raf‘ al-Yadayn) in the Eid Takbirs

Imam Ahl al-Sunnah, Imam Ahmad ibn Hanbal rahimahullah (d. 241 AH) says:

«حدثنا يعقوب: حدثنا ابن أخي ابن شهاب عن عمه: حدثني سالم بن عبد الله أن عبدالله قال: كان رسول الله ﷺ إذا قام إلى الصلوة يرفع يديه، حتي إذا كا نتا حذو منكبيه كبّر، ثم إذا أرادأن يركع رفعهما حتي يكونا حذو منكبيه، كبر وهما كذلك، ركع، ثم إذا أراد أن يرفع صلبه رفعهما حتي يكوناحذو منكبيه، ثم قال: سمع الله لمن حمد ه، ثم يسجد، ولا يرفع يديه فى السجود، ويرفعهما فى كل ركعة وتكبيرة كبّرهاقبل الركوع، حتي تنقضي صلاته»

When the Messenger of Allah sallallahu alayhi wa sallam would stand for prayer, he would raise his hands until they were level with his shoulders, then he would say the takbir. Then, when he intended to bow (ruku‘), he would raise his hands until both his hands were level with his shoulders. He would say the takbir and both hands would remain as such. He sallallahu alayhi wa sallam would bow, then when he intended to raise his back (from ruku‘), he would raise his hands until they were level with his shoulders. Then he sallallahu alayhi wa sallam would say: «سَمِعَ اللهُ لِمَنْ حَمِدَهٗ» Then he would prostrate and would not raise his hands in the prostrations. He would raise his hands at every rak‘ah and before every takbir for ruku‘, until his prayer was completed.

[مسند احمد ج 2 ص 133، 134ح 6175 والموسوعة الحديثيه ج 10 ص 315]

This chain is hasan li-dhatihi (intrinsically sound), and sahih li-ghayrihi (sound due to corroboration).

Shaykh Muhammad Nasir al-Din al-Albani rahimahullah says regarding this hadith:

«هذا سند صحيح على شرط الشيخين»

This chain is authentic according to the conditions of al-Bukhari and Muslim.

[ارواء الغليل ج 3 ص 113 ح 640]

Imam Abdullah ibn Ali ibn al-Jarud al-Naysaburi rahimahullah (d. 307 AH) narrated it in his book “al-Muntaqa” through the chain of Ya‘qub ibn Ibrahim ibn Sa‘d. (Hadith 178)

Hafiz al-Dhahabi rahimahullah (d. 748 AH) says:

«كتاب المنتقي فى السنن مجلد واحد فى الأحكام، لا ينزل فيه عن رتبة الحسن أبدًا إلا فى النادرفي أحاديث يختلف فيها اجتهاد النقاد»

The book al-Muntaqa fi al-Sunan is a single volume on rulings; its hadiths never fall below the level of hasan, except for rare narrations in which the critics differ in their efforts.

[سير اعلام النبلاء ج 14 ص 239]

Ashraf Ali Thanwi, the Deobandi, writes regarding a hadith:

«وأورد هذا الحديث ابن الجارودفي المنتقي فهو صحيح عنده فإنه لا يأتى إلا بالصحيح كما صرح به السيوطي فى ديباجة جمع الجوامع» [بوادرالنوادر ص 135]

(Translation by the transmitter: Ibn al-Jarud has included this hadith in al-Muntaqa. Thus, according to him, it is authentic, because he only brings authentic narrations, as al-Suyuti has written in the introduction to Jami‘ al-Jawami‘.)

This same narration through the chain of Ya‘qub ibn Ibrahim has also been narrated by Imam al-Daraqutni (d. 385 AH). [سنن الدارقطني 1/ 289 ح 1104]

Now, the authentication of the narrators of this hadith is presented:

1: Ya‘qub ibn Ibrahim ibn Sa‘d: “Trustworthy, virtuous / from the narrators of the Six Books” (Taqrib al-Tahdhib: 7811)
[ابوداود 1151]

2: Muhammad ibn Abdullah ibn Muslim, Ibn Akhi al-Zuhri: “Truthful, hasan in hadith, declared trustworthy by the majority / from the narrators of the Six Books”

For complete details of the criticism and praise (jarh wa ta‘dil) regarding Ibn Akhi al-Zuhri, see the original article.

From this detail, it is clear that according to the majority of hadith scholars, Ibn Akhi al-Zuhri is trustworthy and truthful, sound in hadith and hasan in hadith. Note that if a mistake or error is established in the narrations of a trustworthy or truthful narrator by the hadith scholars, then those specific narrations are excluded and considered weak. For example, in the narration of Ibn Akhi al-Zuhri regarding “fa intaha al-nas ‘an al-qira’ah ma‘ahu,” there is a mistake and error in the chain. See Musnad Ahmad (5/345, Hadith 22922, al-Mawsu‘ah al-Hadithiyyah with takhrij) and Kitab al-Qira’at by al-Bayhaqi (325, 326).

Benefit: The chain of Ibn Akhi al-Zuhri from al-Zuhri from Salim from his father is present in Sahih al-Bukhari (5574) and Sahih Muslim (4/1471).

Note: In the aforementioned narration regarding raising the hands with every takbir, Ibn Akhi al-Zuhri is corroborated by Muhammad ibn al-Walid al-Zubaidi, as will be mentioned ahead.

3: Muhammad ibn Muslim al-Zuhri: Agreed upon for his eminence and precision / from the narrators of the Six Books (al-Taqrib: 6296)

Imam al-Zuhri has explicitly stated hearing (sama‘), so the accusation of tadlis in this narration is rejected.

4: Salim ibn Abdullah ibn ‘Umar: One of the seven jurists, was reliable, devout, virtuous / from the narrators of the Six Books (al-Taqrib: 2176)

5: Abdullah ibn ‘Umar radi Allahu anhu: Famous Companion / from the narrators of the Six Books (al-Taqrib: 3490)

From this detail, it is clear that this narration is hasan li-dhatihi (intrinsically sound, i.e., a proof and acceptable) due to Ibn Akhi al-Zuhri.

Corroboration of Ibn Akhi al-Zuhri

Ibn Akhi al-Zuhri rahimahullah is not the sole narrator of this narration regarding raising the hands; rather, (Muhammad ibn al-Walid) al-Zubaidi (trustworthy, reliable, among the major companions of al-Zuhri / from the narrators of al-Bukhari, Muslim, Abu Dawud, al-Nasa’i, and Ibn Majah, al-Taqrib: 6372) has given complete corroboration. Therefore, any objection to Ibn Akhi al-Zuhri in this narration is entirely baseless. And all praise is due to Allah.

The narration corroborated by al-Zubaidi is found in Sunan Abi Dawud (722), Sunan al-Daraqutni (1/288, Hadith 1098), and al-Sunan al-Kubra by al-Bayhaqi (3/292, 293).

This narration from al-Zubaidi is narrated by Baqiyyah ibn al-Walid, and from Baqiyyah, a group has narrated it.

Ibn al-Turkumani, in an act of opposition for the sake of opposition, has quoted the criticism of Ibn Hibban, Abu Musher, and Sufyan ibn ‘Uyaynah against Baqiyyah ibn al-Walid (al-Jawhar al-Naqi 3/292, 293), for a detailed answer see the original article.

Note: If someone says that other students of Imam al-Zuhri do not narrate this hadith with these words, the answer is that the narration of al-Zubaidi (trustworthy) and Ibn Akhi al-Zuhri (truthful) is sufficient for it to be a proof. If a trustworthy and truthful narrator narrates a hadith with an addition in the chain or text, while many other trustworthy and truthful narrators do not narrate this addition, then that addition is still accepted. (And the addition from a trustworthy narrator is accepted.) Also, see the original article.

Discussion on the Text

Ibn al-Turkumani and some others have objected that this narration does not mention the method of Eid prayer, but rather is like the general prayer.

The answer is that in this narration, the following instances of raising the hands are explicitly mentioned:

1- The opening takbir (takbir al-tahrimah)

2- Before bowing (ruku‘)

3- After bowing (ruku‘)

4- In every rak‘ah

5- Before every takbir for ruku‘ (see the same article, beginning)

The words of the authentic hadith are presented again:

“And he would raise them in every rak‘ah and for every takbir he made before ruku‘ until his prayer was completed.”

(Musnad Ahmad 2/134)

Now the question is: Are the Eid takbirs before ruku‘ or after ruku‘? If they are before, then they are necessarily included in the generality of this hadith.

Imam al-Bayhaqi has mentioned the hadith of Baqiyyah ibn al-Walid both in the chapter of Eid takbirs and in the chapter “The Sunnah of Raising the Hands Whenever He Says the Takbir for Ruku‘.” (al-Sunan al-Kubra 3/292, 2/83)

It is thus clear that, according to Imam al-Bayhaqi, this hadith establishes raising the hands at the time of ruku‘ and also in the Eid prayers. And all praise is due to Allah.

An Important Point

We, by the grace of Allah, are Ahl al-Hadith, i.e., Salafi Ahl al-Hadith. We consider the Qur’an, Sunnah, and consensus (ijma‘) as proof. We only accept the meaning of the Qur’an and Sunnah that is established from the pious predecessors (salaf al-salihin). We consider it permissible to reason and make ijtihad based on the reports of the salaf al-salihin.

The following salaf al-salihin have deduced from the aforementioned hadith the practice of raising the hands in the Eid takbirs:

1- Imam al-Bayhaqi rahimahullah (al-Sunan al-Kubra 3/292, 293, chapter: Raising the Hands in the Takbirs of Eid)

2- Imam Muhammad ibn Ibrahim ibn al-Mundhir al-Naysaburi (al-Talkhis al-Habir 2/86, Hadith 692)

None of the salaf al-salihin have rejected this deduction, therefore the view of the hadith scholars Mubarakpuri and al-Albani rahimahumallah is rejected, as it opposes the deduction of the salaf al-salihin.

Maulvi Muhammad Afzal Athari (of Maktabah al-Sunnah, Karachi) writes:

“As Imam al-Bayhaqi and Imam (Ibn) al-Mundhir’s deduction is mentioned, Shaykh al-Islam Ibn Hajar al-‘Asqalani writes in al-Talkhis al-Habir 145, as quoted in al-Mir‘at 2/341:

‘And what is preferable in my view is to leave raising the hands due to the absence of a clear text in this regard, and because it is not established explicitly by any authentic marfu‘ hadith.’

That is, in my view, it is preferable not to raise the hands in the additional takbirs, because there is no explicit text on this, nor is it established explicitly by any authentic marfu‘ hadith.

The same has been mentioned by Allamah Shams al-Haqq Azimabadi, Maulana ‘Abd al-Rahman Mubarakpuri, Maulana ‘Ubaydullah Mubarakpuri rahimahumullah, and Allamah al-Albani hafizahullah, that there is no explicit hadith established or reported in this regard.”

(Dhamimah Hadiyyat al-Muslimin, p. 97, unsanctioned edition)

In this statement, Muhammad Afzal Athari has falsely attributed to Hafiz Ibn Hajar al-‘Asqalani a statement from which Hafiz Ibn Hajar is completely free. See al-Talkhis al-Habir (vol. 2, p. 86, Hadith 692)

The second name for this clear falsehood is lying and slander. To attribute the statement of the author of Mir‘at al-Mafatih (Shaykh ‘Ubaydullah Mubarakpuri rahimahullah) to Hafiz Ibn Hajar—if this is not lying and slander, then what is it?

Note that the statements and “researches” of Maulana Shams al-Haqq Azimabadi, Maulana ‘Abd al-Rahman Mubarakpuri, Maulana ‘Ubaydullah Mubarakpuri, and Shaykh al-Albani rahimahumullah regarding the Eid takbirs are rejected, as they are contrary to and in opposition to the salaf al-salihin, such as Imam ‘Ata’ ibn Abi Rabah, Imam al-Awza‘i, Imam Malik, Imam al-Shafi‘i, and Imam Ahmad ibn Hanbal rahimahumullah.

Summary of the Research:

The summary of this research is that the narration of Ibn Akhi al-Zuhri and Baqiyyah is authentic. And deducing from it the practice of raising the hands in the Eid takbirs is absolutely correct. And all praise is due to Allah.

Reports from the Salaf al-Salihin

Now, the reports of the salaf al-salihin regarding the legitimacy of raising the hands in the Eid takbirs are presented:

1- Imam ‘Abd al-Rahman ibn ‘Amr al-Awza‘i al-Shami rahimahullah: It is narrated from Walid ibn Muslim rahimahullah that:

“I said to al-Awza‘i: Should I raise my hands as I do in the takbir of prayer? He said: Yes, raise your hands with all of them.”

I said to al-Awza‘i: Should I raise my hands (in Eid) as I do in prayer? He said: Yes, raise your hands with all the takbirs.

(Ahkam al-‘Idayn by al-Firyabi: 136, and its chain is authentic)

2- Imam Malik ibn Anas al-Madani rahimahullah: Narrated from Walid ibn Muslim:

“I asked Malik ibn Anas about this, and he said: Yes, raise your hands with every takbir, and I have not heard anything about it.”

(Ahkam al-‘Idayn: 137, and its chain is authentic)

Note 1: Imam Malik’s statement “I have not heard anything about it” can be understood in two ways:

First: I have not heard any hadith about this action.

Second: I have not heard any hadith opposing this action.

Regarding the first, if Imam Malik did not hear the hadith of Baqiyyah ibn al-Walid and Ibn Akhi al-Zuhri, or the report of ‘Ata’ ibn Abi Rabah the Tabi‘i, this does not indicate the weakness of those evidences.

Note 2: Whatever is narrated in opposition to this report in Majmu‘ Sharh al-Muhadhdhab by al-Nawawi (5/26), al-Awsat by Ibn al-Mundhir (4/282), and the unauthentic book al-Mudawwanah (1/169), etc., is rejected due to being without chain and baseless.

3- Imam Muhammad ibn Idris al-Shafi‘i rahimahullah. See Kitab al-Umm (vol. 1, p. 237)

4- Imam Ahmad ibn Hanbal rahimahullah. See Masa’il al-Imam Ahmad, narration of Abu Dawud (p. 60)

5- Imam Yahya ibn Ma‘in rahimahullah. See Tarikh Ibn Ma‘in (narration of al-Duri: 2284)

It is thus clear that in Makkah, Madinah, and Sham, the salaf al-salihin were proponents and practitioners of raising the hands in the Eid takbirs. In contrast, from Muhammad ibn al-Hasan al-Shaybani (criticized by the majority; also see Kitab al-Du‘afa’ by al-‘Uqayli 4/52, and its chain is authentic, al-Hadith Hazro: 7, p. 17), opposition to raising the hands in the Eid takbirs is narrated. See Kitab al-Asl (1/374, 375) and al-Awsat by Ibn al-Mundhir (4/282).

It is also narrated from Sufyan al-Thawri rahimahullah that he did not hold the view of raising the hands in the mentioned takbirs. (Majmu‘ 5/26 and al-Awsat 4/282) This statement is rejected due to being without chain.

Some Hanafis have narrated, without any connected chain, from Qadi Abu Yusuf that he did not raise the hands in the Eid takbirs. This narration is rejected for two reasons:

1- It is without chain.

2- Regarding Qadi Abu Yusuf Ya‘qub ibn Ibrahim, Imam Abu Hanifah says:

“Are you not amazed at Ya‘qub? He says about me what I do not say.”

(al-Tarikh al-Saghir by al-Bukhari, vol. 2, p. 210, deaths: ten to ninety and one hundred / its chain is hasan and it has supporting reports, so the report is authentic. See Tuhfat al-Aqwiya fi Tahqiq Kitab al-Du‘afa’, p. 124, no. 425)

It is thus clear that Imam Abu Hanifah considered his student Qadi Abu Yusuf to be a liar.

Note: In one narration, it is mentioned that ‘Ata’ ibn Abi Rabah al-Makki rahimahullah held the view of raising the hands in the additional takbirs of Eid. (Musannaf ‘Abd al-Razzaq 3/297, Hadith 5699)

The main narrator of this report, ‘Abd al-Razzaq ibn Hammam, is a mudallis, and the narration is mu‘an‘an.

Sufyan al-Thawri, also a mudallis, has corroborated ‘Abd al-Razzaq. (See al-Sunan al-Kubra by al-Bayhaqi 3/293)

This narration, with both chains, is weak.

Conclusion of the Discussion:

Raising the hands in the Eid takbirs is a completely correct practice. The opposition of hadith scholar Mubarakpuri, Shaykh al-Albani rahimahumallah, and some others to this practice is incorrect and rejected.

……………… Original Article ………………

For the original and complete article, see Tahqiqi wa ‘Ilmi Maqalat (vol. 2, pp. 163–179) by Shaykh Hafiz Zubair Ali Zai rahimahullah

The Number of Takbirs in Eid
The Prophet sallallahu alayhi wa sallam said: «التكبير فى الفطر سبع فى الأ و لٰي وخمس فى الآخرة والقراءة بعد هما كلتيهما» On the day of Eid al-Fitr, there are seven takbirs in the first rak‘ah and five in the second, and in both rak‘ahs, the recitation is after these takbirs. [ابوداود 1 / 170 ح 1151]

Regarding this hadith, Imam Bukhari rahimahullah said: «هو صحيح» [العلل الكبير للترمذي ج1 ص 288]
Imam Ahmad ibn Hanbal rahimahullah and Imam Ali ibn al-Madini also declared it authentic. [التلخيص الحبير 2 /84]
I have written a detailed discussion on the authority of «عمرو بن شعيب عن ابيه عن جده» in the takhrij of Musnad al-Humaydi. For other supporting narrations of this report, see Irwa’ al-Ghalil [3/ 106 تا 113] and others.

Nafi‘ said: I prayed the Eid al-Adha and Eid al-Fitr prayers behind Abu Hurayrah radi Allahu anhu. He said seven takbirs before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. [موطأ امام مالك 1/ 180 ح 435]
Its chain is absolutely authentic and meets the criteria of Bukhari and Muslim.

In the narration of Shu‘ayb ibn Abi Hamzah from Nafi‘, it is stated: «وهي السنة» and this is the Sunnah. [السنن الكبريٰ للبيهقي ج 3 ص288]
Imam Malik said: This is the practice among us, i.e., in Madinah. [موطأ: 1/ 180]
Abdullah ibn ‘Umar radi Allahu anhuma also used to say seven takbirs in the first rak‘ah and five in the second for the two Eids. [شرح معاني الآثار للطحاوي 4/ 345]
Our master Abdullah ibn ‘Abbas radi Allahu anhuma also used to say seven takbirs before the recitation in the first rak‘ah and five before the recitation in the second rak‘ah. [مصنف ابن ابي شيبه ج2 ص 173 ح5701]
The explicit statement of Ibn Jurayj’s hearing is present in Ahkam al-‘Idayn by al-Firyabi [ص 176ح128]; for other authentic supporting narrations, see Irwa’ al-Ghalil [ج 3 ص111] and others.

The Commander of the Faithful, our master ‘Umar ibn ‘Abd al-‘Aziz also used to say seven takbirs before the recitation in the first rak‘ah and five before the recitation in the second. [مصنف ابن ابي شيبه ج2 ص 176ح، احكام العيدين ص 171، 172ح 117]
Its chain is authentic. In Sawati‘ al-Qamrayn [ص 172], under the chapter of Raising the Hands (14), it has already been mentioned with a hasan chain that whoever raises his hands receives a reward for each finger. Ibn ‘Umar radi Allahu anhuma said that the Prophet sallallahu alayhi wa sallam used to raise his hands at every takbir before bowing (ruku‘). [ابوداود 1 / 111 ح 722، مسند احمد 2 / 134 ح 6175]
Its chain is authentic according to the criteria of Bukhari and Muslim. [ارواء الغليل ج 3 ص113]
Imam Ibn al-Mundhir and Imam al-Bayhaqi have used this hadith as evidence regarding the issue of raising the hands in the takbirs of the two Eids. [التلخيص الحبيرج2 ص 86]
And this reasoning is correct because deducing from a general text is unanimously valid. Whoever denies raising the hands should present a specific evidence against this general proof. Note that there is not a single evidence in the entire hadith corpus for not raising the hands in the takbirs of the two Eids.

. . . For the original article, see . . .
Tahqiqi Maqalat, Volume 1, page 55 ------------

It is narrated from Nafi‘ rahimahullah that I prayed the Eid al-Adha and Eid al-Fitr prayers behind (our master) Abu Hurayrah (radi Allahu anhu); he said seven takbirs in the first rak‘ah and five in the second. [موطأ امام مالك 1/ 180 ح 435 وسنده صحيح]
He used to say all these takbirs before the recitation. [مصنف ابن ابي شيبه 173/2 ح 5702 وسنده صحيح]
Twelve takbirs are also established from our master Abdullah ibn ‘Abbas radi Allahu anhuma. [احكام العيدين للفريابي: 128، وسنده صحيح]
Our master Abdullah ibn ‘Umar radi Allahu anhuma said: The takbir in the two Eids is seven and five. [مصنف ابن ابي شيبه 2/ 175 ح 5720 وسنده حسن]
Imam Mak‘hul rahimahullah (the Tabi‘i) said: In Eid al-Adha and Eid al-Fitr, the takbir before the recitation is seven and (in the second rak‘ah) five. [ابن ابي شيبه 2/ 175 ح 5714 ملخصاً وسنده صحيح]
Abu al-Ghasn Thabit ibn Qays al-Ghifari al-Makki said: I prayed the Eid al-Fitr prayer behind ‘Umar ibn ‘Abd al-‘Aziz (rahimahullah), and he recited seven takbirs before the recitation in the first rak‘ah and five before the recitation in the second. [ابن ابي شيبه 2/ 176 ح 5732 وسنده حسن وهو صحيح بالشواهد]
Imam Ibn Shihab al-Zuhri said: The Sunnah is to say seven takbirs before the recitation in the first rak‘ah and five before the recitation in the second rak‘ah in Eid al-Adha and Eid al-Fitr. [احكام العيدين للفريابي: 106، وسنده حسن لذاته وهو صحيح بالشواهد]
This is also the madhhab of Imam Malik. [احكام العيدين: 131، وسنده صحيح]
Both Imam Malik and Imam al-Awza‘i said that one should also raise the hands with these takbirs. [احكام العيدين: 136۔ 137، والسنداًن صحيحان]

. . . For the original article, see . . .
Tahqiqi Maqalat, Volume 6, page 24

The Takbirs of the Two Eids

It is narrated from Nafi‘ rahimahullah that I performed the Eid al-Adha and Eid al-Fitr prayers behind (Sayyiduna) Abu Hurairah radi Allahu anhu; he pronounced seven takbirs in the first rak‘ah and five takbirs in the second rak‘ah. [موطأ امام مالك 1/ 180 ح 435 وسنده صحيح]

He used to pronounce all these takbirs before the recitation (of Qur’an). [مصنف ابن ابي شيبه 2/ 173 ح 5702 وسنده صحيح]

Twelve takbirs are also established from Sayyiduna Abdullah ibn Abbas radi Allahu anhu. [احكام العيدين للفريابي: 128، وسنده صحيح]

Sayyiduna Abdullah ibn Umar radi Allahu anhu said: The takbirs in the two Eids are seven and five. [مصنف ابن ابي شيبه 2/ 175 ح 5720 وسنده حسن]

Imam Mak’hool rahimahullah (a Tabi‘i) said: In Eid al-Adha and Eid al-Fitr, the takbirs before the recitation are seven (in the first rak‘ah) and five (in the second rak‘ah). [ابن ابي شيبه 2/ 175 ح 5714 ملخصاً وسنده صحيح]

Abu al-Ghasan Thabit ibn Qays al-Ghifari al-Makki said: I performed the Eid al-Fitr prayer behind ‘Umar ibn ‘Abd al-‘Aziz rahimahullah, and he pronounced seven takbirs before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. [ابن ابي شيبه 2/ 176 ح 5732 وسنده حسن وهو صحيح بالشواهد]

Imam Ibn Shihab al-Zuhri said: The Sunnah is that in Eid al-Adha and Eid al-Fitr, seven takbirs are pronounced before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. [احكام العيدين للفريابي: 106، وسنده حسن لذاته وهو صحيح بالشواهد]

This is also the madhhab of Imam Malik. See: [احكام العيدين: 131، وسنده صحيح]

Both Imam Malik and Imam Awza‘i said that one should also raise the hands (raf‘ al-yadayn) with these takbirs. [احكام العيدين: 136۔137، والسندان صحيحان]

……………… Original Article ………………

For the original article, see: Tahqiqi wa ‘Ilmi Maqalat (Volume 6, pages 24 and 25) by Shaykh Hafiz Zubair Ali Zai rahimahullah

Takhrij:
«أخرجه أبوداود، الصلاة، باب التكبيرفي العيدين، حديث:1151، والترمذي في علل الكبير:1 /88.»©Explanation:
➊ This hadith proves that there are twelve additional takbirs in the two Eids.
However, some scholars have critiqued its chain of narration: if by "grandfather" from 'Amr is meant Muhammad bin Abdullah, then this narration is mursal because Muhammad bin Abdullah is a Tabi'i; and if by "grandfather" from Shu'ayb is meant Abdullah, then Shu'ayb's hearing from him is not established, so this narration is munqati'.
But this is incorrect; Imam Daraqutni rahimahullah and others have refuted this, and have established that Shu'ayb did hear from his grandfather.
And here, by "grandfather," Shu'ayb's own grandfather is meant.

➋ The majority of the imams of al-jarh wa al-ta'dil have declared this chain authentic.
Imam Ahmad, Imam Ali ibn al-Madini, Imam Ishaq, Imam Abu Ubaydah, Imam Bukhari, Imam Daraqutni, and Imam Darmi rahimahumullah and others have declared it authentic.
In fact, the four jurists (fuqaha al-arba'a) also use this chain as evidence and consider it authentic.

➌ Regarding what Hafiz Ibn Hajar rahimahullah has quoted from Imam Tirmidhi rahimahullah that "Imam Bukhari rahimahullah has declared it authentic," the author of Subul al-Salam has said that Imam Tirmidhi rahimahullah did not even narrate the report of 'Amr bin Shu'ayb in his Jami', so it is unknown from where Hafiz Ibn Hajar quoted this statement of Imam Tirmidhi rahimahullah. When I researched this, I found that Imam Tirmidhi rahimahullah has narrated this report in his "al-‘Ilal al-Kabir."
Hafiz Zayla'i has also narrated this report with reference to the same in Nasb al-Rayah: 2/217.

➍ This hadith is also supported by the narrations of Aisha, Sa'd, Ibn Abbas, and other noble Companions radi Allahu anhum, but there is some discussion regarding them.
Most of the Companions, Tabi'in, and the jurists of Madinah, as well as Imam Ahmad and Imam Shafi'i rahimahumullah and others, have acted in accordance with this hadith.

➎ The commentator of Tirmidhi, Allamah Abdur Rahman Mubarakpuri rahimahullah, has an independent treatise on this subject, "al-Qawl al-Sadid fima yata'allaq bi Takbirat al-Eid," which is worth seeing.

➏ Imam Abu Hanifah rahimahullah and some other jurists of Kufa hold the opinion of six takbirs: three in the first rak'ah before the recitation, and three in the second rak'ah before going into bowing (ruku'), but there is no authentic marfu' narration established regarding this.
The practice of the majority of the Companions and Tabi'in is more correct and stronger in terms of evidence.

➐ Regarding raising the hands (raf' al-yadayn) with the takbirs of the two Eids, there is no explicit evidence from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions radi Allahu anhum.
Imam Ibn Hazm writes regarding this: «لَمْ یَصِحَّ قَطُّ أَنَّ رَسُولَ اللّٰہِ صلی اللہ علیہ وسلم رَفَعَ فِیہِ یَدَیْہِ» (al-Muhalla: 5/83, 84) "It is absolutely not established from the Messenger of Allah sallallahu alayhi wa sallam that he raised his hands with these takbirs."
The scholar of our era, Shaykh al-Albani rahimahullah, writes regarding this that it is not Sunnah.
(Irwa' al-Ghalil: 3/114) However, statements of the imams regarding raising the hands with the takbirs of the two Eids are certainly found.
‘Ata bin Abi Rabah was asked: Should the imam raise his hands with every takbir in the Eid prayer? He replied: Yes, he should raise his hands, and the people should also raise their hands with him.
(al-Musannaf by Abd al-Razzaq: 3/297) Also, Imam Malik rahimahullah says that hands should be raised at the time of the takbirs of the two Eids, even though I have not heard anything about this.
(al-Firyabi as quoted in Irwa' al-Ghalil: 3/113) And Imam Shafi'i and Imam Ahmad ibn Hanbal rahimahumallah also hold the same position that hands should be raised with the takbirs of the two Eids.
(al-Umm: 1/237) Therefore, in light of these statements, if someone raises his hands with the takbirs of the two Eids, there is allowance for it, and if someone does not, that is also permissible.
Being harsh in this matter is inappropriate.
And Allah knows best.