Abu Dawud

743. Commentary:
This raising of the hands (raf‘ al-yadayn) is to be done when standing up for the third rak‘ah. Also, see the following hadith of Ali radi Allahu anhu.

Hadith Commentary:
(1)
We have written in the translation of Mukhtasar Sahih Bukhari, in the benefits of this hadith, that raising both hands to the shoulders or ears at the time of the opening takbir (takbir tahrimah), when going into bowing (ruku‘), when rising from bowing, and when standing up for the third rak‘ah is called raf‘ al-yadayn (raising of the hands).
According to Imam Shafi‘i rahimahullah, its purpose is to express the greatness of Allah and to follow the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam.

(2)
There is consensus of the entire Ummah on raising the hands at the time of the opening takbir (takbir tahrimah), and regarding raising the hands at the other three positions, all the scholars of the Ummah except the people of Kufa are in agreement.
The Messenger of Allah sallallahu alayhi wa sallam practiced this Sunnah throughout his life, and it is such a mutawatir (mass-transmitted) Sunnah that, besides the ‘Asharah Mubashsharah, other noble Companions radi Allahu anhum have also narrated it and are seen practicing upon it. Therefore, based on the aforementioned hadith, it is necessary for all Muslims that, when going into bowing (ruku‘), when rising from it, and when standing up for the third rak‘ah, they should perform raf‘ al-yadayn, expressing the greatness of Allah.

(3)
In addition, Hafiz Ibn Hajar rahimahullah has mentioned several wisdoms of raf‘ al-yadayn, the summary of which is as follows:
➊ It is a sign of turning completely towards Allah, leaving the world behind.
➋ It is an indication of adopting full obedience and submission to Allah, so that it corresponds with saying Allahu Akbar.
➌ It is an acknowledgment of the great magnificence of the prayer, which the worshipper is about to begin.
➍ It is an indication that the veils between the worshipper and the Worshipped are lifted in prayer.
➎ The hands are raised in order to turn towards Allah with the entire body.
➏ The noble statement of Ibn ‘Umar radi Allahu anhu is that raf‘ al-yadayn is the adornment of prayer.
➐ The standing before Allah is perfected by raf‘ al-yadayn.
➑ The statement of ‘Uqbah ibn ‘Amir radi Allahu anhu is that for every raf‘ al-yadayn, ten good deeds are written, i.e., one good deed for each finger.
(Fath al-Bari: 2/283)
➒ With raf‘ al-yadayn, there is a negation of everything besides Allah, and with Allahu Akbar, the oneness of Allah is affirmed.
➓ Some Sufis have written that performing raf‘ al-yadayn is as if one is casting the world behind one’s back.
To claim abrogation regarding such a beloved Sunnah, or to declare it contrary to tranquility, or to label it as a non-emphasized Sunnah, or to make sarcastic remarks about its continuity, or to expend effort to prove its abandonment, or to fabricate baseless stories of debates about it—these are but the handiwork of the jurists of Iraq.
And Allah is the One whose help is sought.

The Evidences of the Hanafis for Not Raising the Hands (Raf‘ al-Yadayn)

Proof of Raf‘ al-Yadayn from the Messenger of Allah (sallallahu alayhi wa sallam) Until His Passing

A Baseless Narration Against Raf‘ al-Yadayn and Tahir-ul-Qadri Sahib


Abandoning Raf‘ al-Yadayn and the “Tafsir” of Ibn ‘Abbas (radi Allahu anhu)

Was Raf‘ al-Yadayn Done Because of Idols?

Benefits and Issues:
For the people of understanding, and for those whom Allah, the Most Glorious and Exalted, has granted, by His grace and favor, love for the Noble Prophet sallallahu alayhi wa sallam and eagerness to follow him, this one hadith alone is sufficient. However, it should be clear that the hadith regarding raising the hands (raf‘ al-yadayn) is narrated through many chains of transmission, to the extent that several imams, such as:
◈ Imam Ibn Hazm, Suyuti, and Mujaddid al-Din al-Fayruzabadi and others are of the opinion that this hadith is mutawatir (mass-transmitted) [المحليٰ لابن حزم : 934، الازها، المتناثره فى الاخبار المتواتره للسيوطي: 48، سفر السعادة: 14]
◈ And Hafiz Ibn Hajar al-‘Asqalani has transmitted in Fath al-Bari from his teacher Imam al-‘Iraqi that:
“I traced the Companions who narrated this hadith and found them to be fifty.” [فتح الباري: 149/2]
↰ And this poor one (the author) also traced them, and despite little knowledge and limited access to the genealogies of hadith, reached twenty, whose noble names are as follows:
➊ Abu Bakr al-Siddiq
➋ ‘Umar ibn al-Khattab
➌ ‘Ali ibn Abi Talib
➍ Ibn ‘Umar
➎ Ibn ‘Abbas
➏ Ibn al-Zubayr
➐ Abu Hurayrah
➑ Abu Musa al-Ash‘ari
➒ Abu Humayd al-Sa‘idi
➓ Muhammad ibn Maslamah
⓫ Abu Usayd
⓬ Malik ibn al-Huwayrith
⓭ Wa’il ibn Hujr
⓮ Sahl ibn Sa‘d
⓯ Abu Qatadah
⓰ Anas ibn Malik
⓱ Jabir ibn ‘Abdullah
⓲ Bara’ ibn ‘Azib
⓳ ‘Umar al-Laythi
⓴ Mu‘adh ibn Jabal [ديكهئيے اثبات رفع اليدين، جلاء العينين، تمييز الطيب]
Furthermore, Hafiz Zayla‘i in Nasb al-Rayah has brought a noble hadith from the Khilafiyyat of Imam al-Bayhaqi, from which a command regarding raising the hands (raf‘ al-yadayn) in the aforementioned places is established from the Prophet sallallahu alayhi wa sallam. [نصب الراية فى التخريج احاديث هدايه]

Also, from the hadith of Malik ibn al-Huwayrith, a command is also derived. Therefore, several hadith scholars, such as:
➊ Muhammad ibn Sirin,
➋ Humaydi,
➌ Awza‘i,
➍ Imam Ahmad ibn Hanbal,
➎ Imam Ibn Khuzaymah, and
➏ Imam Ibn Hibban and others
are of the opinion that raising the hands (raf‘ al-yadayn) is obligatory, and in my humble view, this opinion is also reliable. This is because a command is for obligation unless there is evidence to divert it, and there is no diverting evidence for «فيما نحن فيه امر».

◈ As for the hadith of ‘Abdullah ibn Mas‘ud, the hadith scholars have declared it weak. [جزء رفع اليدين للبخاري طبع دهلي]
↰ And the distinguished student of Imam Abu Hanifah, the leader of the mujahidin and ascetics, ‘Abdullah ibn al-Mubarak, said regarding this hadith: «لم يثبت حديث ابن مسعود . . . .» etc. [سنن ترمذي ابواب الصلوة، باب رفع اليدين عند الركوع]

◈ As for the hadith of «كاذناب الخيل الشمس», it is related to the salam (greeting of peace), and it has no connection with raising the hands (raf‘ al-yadayn). [جزء رفع اليدين للبخاري]
↰ Because if this hadith is considered to be related to raising the hands, then there remains no connection or similarity between the thing compared and that to which it is compared, and the eloquent speech of the Lawgiver, peace be upon him, becomes _ . «حاشاًلله»
For if you reflect with an open mind, you will clearly realize how vast the difference is between raising the hands at the mentioned awe-inspiring moment and the swishing of a horse’s tail. However, if it is considered to be related to responding to the salam, then the similarity between the compared and the comparison is fully established.

Furthermore, if it is considered to be related to raising the hands at specific times, then even this hadith is destructive to the Hanafi school, because they used to raise their hands at the takbirs of the two ‘Eids and at the time of qunut in witr. «فما هو جوابهم فهو جوابنا» Thus, it is clear that there is no diverting context for the aforementioned command.

Therefore, it was the established practice of ‘Abdullah ibn ‘Umar radi Allahu anhuma, as narrated from him in Imam Bukhari’s Juz’ Raf‘ al-Yadayn and in Sunan al-Daraqutni, that:
«اذا راي رجلا لا يرفع يديه اذا ركع واذا رفع رماه بالحصيٰ» [جزء رفع اليدين للبخاري، سنن دارقطني مع التعليق المغني: 392/1، 1105]
“When he saw someone who did not raise his hands when going to and rising from bowing (ruku‘), he would throw pebbles at him.”

And it is absolutely self-evident that a great imam like Ibn ‘Umar radi Allahu anhuma would not punish someone for abandoning a recommended act (mustahabb); rather, it is certain that, according to him, raising the hands (raf‘ al-yadayn) was obligatory. And if there is punishment even for abandoning a recommended act, then what does it mean for the Prophet sallallahu alayhi wa sallam to call someone who said «لا يزيد على هذا ولا انقص» a person of Paradise? «فاعتبروا يا اولي الابصار .»

Fiqh al-Hadith
The Practice of the Hadith Narrator:
◈ Sulaiman al-Shaybani says:
«رأيت سالم بن عبد الله اذا افتتح الصّلاة رفع يديه، فلمّا ركع رفع يديه، فلمّا رفع رأسه رفع يديه، فسألته، فقال : رأيت أبى يفعله، فقال : رأيت رسول الله صلى الله عليه وسلم يفعله .»
“I saw Salim ibn Abdullah ibn Umar, the Tabi‘i (rahimahullah), that when he began the prayer, he performed the raising of the hands (raf‘ al-yadayn), when he bowed (ruku‘) he performed the raising of the hands, and when he rose from bowing he performed the raising of the hands. I asked him about this, and he (rahimahullah) replied: I saw my father (Sayyiduna Abdullah ibn Umar, radi Allahu anhuma) doing this, and he said that he saw the Messenger (sallallahu alayhi wa sallam) doing this.” [حديث السراج : 34/2- 35، ح : 115، وسندۂ صحيح]

↰ Subhan Allah! What a beautiful proof this is, that the Messenger of Allah (sallallahu alayhi wa sallam) continued to perform the raising of the hands (raf‘ al-yadayn) until his death. The narrator of the hadith, Sayyiduna Abdullah ibn Umar (radi Allahu anhuma), observed the Messenger of Allah (sallallahu alayhi wa sallam) performing the raising of the hands, and he himself performed the raising of the hands. Then his son Salim, who is a Tabi‘i, observed him performing the raising of the hands, and he himself also performed the raising of the hands. If the raising of the hands had been abrogated, then how could it be that the narrator of the hadith, the Companion of the Messenger, Sayyiduna Abdullah ibn Umar (radi Allahu anhuma), who prayed behind the Prophet (sallallahu alayhi wa sallam), was unaware of this abrogation, and yet, hundreds of years later, the Hanafis became aware of it?

⟐ Janab Rashid Ahmad Gangohi Deobandi writes:
“Whoever, out of love for the Sunnah and without mischief or discord, says ‘Amin’ aloud (amin bil-jahr) and performs the raising of the hands (raf‘ al-yadayn), I do not consider him blameworthy.” [تذكرة الرشيد : 175/2]

“O Allah! O Creator of the heavens and the earth, You know that we perform the raising of the hands (raf‘ al-yadayn) and say ‘Amin’ aloud (amin bil-jahr) purely out of love for the Sunnah of Your beloved Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam)!”

Hadith Commentary:
(1)
Raising both hands to the level of the shoulders or ears during prayer is called "raf‘ al-yadayn" (raising of the hands). There are four occasions for this raf‘ al-yadayn:
• At the time of the opening takbir (takbir tahrimah)
• When going into bowing (ruku‘)
• When rising from bowing (ruku‘)
• When standing up for the third rak‘ah

Imam Bukhari rahimahullah, under this heading, has mentioned the first occasion of raf‘ al-yadayn and clarified that both hands should be raised at the very beginning of the prayer, meaning that saying "Allahu Akbar" and raising the hands should be simultaneous. Thus, in this hadith, it is explicitly stated that when the Messenger of Allah sallallahu alayhi wa sallam would begin the prayer, he would raise both his hands to the level of his shoulders.

In this regard, Imam Bukhari rahimahullah has agreed with the majority of the scholars, who hold the view of simultaneity, whereas some scholars of Kufa are of the opinion that the hands should be raised first, then "Allahu Akbar" should be said.

Due to this difference, there is also a difference regarding the reason and cause for this ruling.

According to the majority of scholars, the reason for raf‘ al-yadayn and the takbir is that by doing so, a deaf person can see and a blind person can hear that the prayer is beginning.

If the worshipper is deaf and cannot hear the takbir tahrimah, then by raising the hands, he will know that the prayer is starting. Similarly, if someone is blind and cannot see the raising of the hands, then by hearing the words "Allahu Akbar," he will know that the prayer is beginning.

In light of this reasoning, the majority of scholars have taken the position that saying "Allahu Akbar" and raising the hands should occur simultaneously.

Some scholars of Kufa consider the reason to be negation and affirmation, meaning that by raising the hands, one negates false deities, and by saying "Allahu Akbar," one affirms the true deity. And in "La ilaha illa Allah," negation precedes affirmation, so when negation precedes in speech, it should also precede in action.

(2)
Now let us see which position is supported by the narrations. Thus, in the narration presented by Imam Bukhari rahimahullah, it is stated that when the Messenger of Allah sallallahu alayhi wa sallam would begin the prayer, he would raise both his hands to the level of his shoulders. Furthermore, in another narration from Shu‘ayb, the student of Imam Zuhri, it is stated that when the Messenger of Allah sallallahu alayhi wa sallam would say "Allahu Akbar," he would raise his hands.
(Sahih al-Bukhari, al-Adhan, Hadith: 738)

Although in some narrations of Sahih Muslim, the wording differs from the aforementioned narration: in one narration, it is stated that the Messenger of Allah sallallahu alayhi wa sallam raised both hands, then said "Allahu Akbar," and in another narration, it is stated that he first said "Allahu Akbar," then raised both hands. However, preference is given to the position that saying "Allahu Akbar" and raising the hands should be simultaneous, as in the hadith narrated from Wa’il ibn Hujr radi Allahu anhu, it is stated that the Messenger of Allah sallallahu alayhi wa sallam raised both his hands at the same time as saying "Allahu Akbar."
(Sunan Abi Dawud, al-Salat, Hadith: 725)

It should be noted that there is consensus of the entire Ummah on performing raf‘ al-yadayn at the time of the takbir tahrimah.
(Fath al-Bari: 2/283)

Raising the Hands to the Shoulders or Ears
When the Messenger of Allah (sallallahu alayhi wa sallam) would begin the prayer, he would raise his hands up to his shoulders... etc. [موطا امام مالك، رواية ابن القاسم: 59 بتحقيقي، صحيح بخاري: 735]

It is also established from the Prophet (sallallahu alayhi wa sallam) that he raised his hands up to his ears. See: [صحيح مسلم ج1 ص168 ح391]

Thus, it is proven that both raising the hands to the shoulders and to the ears are practices of the Noble Prophet (sallallahu alayhi wa sallam). The claim of some people that “it is Sunnah for men to raise their hands up to the ears and for women to raise them up to the shoulders” is rejected due to lack of evidence.

In a narration attributed to Sayyiduna Anas (radi Allahu anhu), it is mentioned that the Prophet (sallallahu alayhi wa sallam) raised his hands until his thumbs were parallel to his ears... etc. [سنن الدارقطني 300/1 ح1135]

Zayla’i al-Hanafi said: Imam Daraqutni rahimahullah said after this narration: All of its narrators are trustworthy. [نصب الرايه 320/1]

This statement of Zayla’i is not found in Sunan Daraqutni. And Allah knows best.

The aforementioned narration is weak for three reasons:

First: Humaid al-Tawil was a mudallis (one who sometimes omits his source) and the narration is with ‘an’ (an ambiguous transmission).

See: [طبقات المدلسين 3/71، مرتبه ثالثه]

Second: Abu Khalid al-Ahmar was a mudallis and the narration is with ‘an’.

See: [جزء القراءة للبخاري بتحقيقي 267]

Third: The majority of hadith scholars have criticized Husayn ibn Ali ibn Aswad al-‘Ajali, and Hafiz Ibn ‘Adi said: He used to steal hadiths. See: [تهذيب الكمال 183/2، الكامل لابن عدي ج2 ص778]

Imam Abu Hatim al-Razi rahimahullah said:
«هذا حديث كذب لا اصل له»
This hadith is a lie; it has no basis. [نصب الرايه ج1 ص320، علل الحديث لابن ابي حاتم 135/1 ح374]

In al-Mu‘jam al-Awsat of al-Tabarani [3063] and in Kitab al-Du‘a’ [1034/2 ح505], there is a supporting narration (shahid) for this report, but in its chain is ‘A’idh ibn Shurayh, who is weak.

See: [لسان الميزان 226/3 اور حاشيه 2 نصب الرايه 321/1]

Note that in al-Mu‘jam al-Awsat, due to a mistake, ‘Ubayd ibn Surayj is mentioned, whereas the correct name is ‘A’idh ibn Shurayh, as written in Nasb al-Rayah [321/1] and Majma‘ al-Bahrayn fi Zawa’id al-Mu‘jamayn [110/2 ح798].

Note:

With regard to the supplication of opening (du‘a’ al-istiftah), in terms of authenticity, «سبحانك اللهم ……» etc. is permissible, and «اللهم باعد بيني……» etc. is better.

See: [هدية المسلمين ح12 اور صحيح بخاري ج1 ص103 ح744]

It is not established from any hadith that men should raise their hands up to the ears and women should raise them up to the shoulders or chest.

In the narration attributed to Sayyiduna Wa’il ibn Hujr (radi Allahu anhu), in which the words “and the woman raises her hands up to her chest” are mentioned, [المعجم الكبير للطبراني بحواله مجمع الزوائد ج2 ص103]

its chain is weak due to Umm Yahya (unknown).

Master Muhammad Amin Okardwi Deobandi said:
“And Umm Yahya is unknown.” [تجليات صفدر ج2 ص226]

Hafiz Abdullah Rupuri rahimahullah, regarding the narrator Umm Yahya in the narration about the mihrab in the mosque, did not present authentication from any reliable hadith scholar, but rather, by indicating her being of concealed status (masturat al-hal), wrote:
“…and the narration of a woman of concealed status is a proof according to Imam Abu Hanifah rahimahullah and others. But according to the majority of scholars, it is not a proof…” [فتاويٰ اهل حديث ج1 ص314]

It is clear that in this matter, the majority of scholars are to be preferred, that the narration of a person of concealed status is not a proof. And it should also be remembered that it is not established with a sound chain from Imam Abu Hanifah that the narration of a person of concealed status is a proof or not. If someone says that there are also reports from the Tabi‘in (Successors), then the answer is that ‘Ata ibn Abi Rabah (Tabi‘i) said: “…The posture of a woman is not like that of a man; if she (the woman) leaves it, there is no harm.” [مصنف ابن ابي شيبه ج1 ص239 ح2474، الحديث حضرو: 13 ص21]

Hammad ibn Abi Sulayman said: A woman may sit (in prayer) however she wishes. [مصنف ابن ابي شيبه ج1 ص271 ح2790 و سنده صحيح]

Hammad’s teacher, Ibrahim al-Nakha‘i, said:
A woman should sit in prayer as a man sits. [مصنف ابن ابي شيبه ج1 ص270 ح2788 و سنده صحيح]

Umm al-Darda’ (rahimahallah) used to sit in prayer like a man. [صحيح بخاري قبل ح827، مصنف ابن ابي شيبه ج1 ص270 ح2785 و سنده قوي]

…See the original article…

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77

Hadith Commentary:
(1)
When performing the raising of the hands (raf‘ al-yadayn), to what extent should the worshipper raise his hands? The narration presented by Imam Bukhari rahimahullah in this regard mentions raising them to the level of the shoulders. The majority of the scholars hold the view that the worshipper should raise his hands up to his shoulders. According to the hadith narrated from Malik ibn al-Huwayrith radi Allahu anhu in Sahih Muslim, it is mentioned to raise them up to the earlobes. In Sunan Abu Dawud, in the narration of Wa’il ibn Hujr radi Allahu anhu, raising the hands up to the ears is mentioned. Abu Thawr has transmitted from Imam Shafi‘i rahimahullah that the hands should be raised in such a way that the palms are in line with the shoulders, the thumbs are at the level of the earlobes, and the rest of the fingers are in front of the upper part of the ears. In this way, all the narrations regarding the shoulders (mankibayn), the ears (udhunayn), and the sides of the ears (furu‘ al-adhunayn) are combined, and the difference of opinion in the school of thought is also resolved. (Fath al-Bari: 2/287) Based on these narrations, it is permissible to raise the hands either up to the shoulders or up to the ears when performing raf‘ al-yadayn, but in most ahadith, raising the hands up to the shoulders is established. It should be noted that holding or touching the ears with the hands while performing raf‘ al-yadayn is not established from any authentic hadith. Doing so is a self-invented act, therefore it should be avoided.

(2)
It should be noted that according to the Hanafis, a male worshipper raises his hands up to the ears and a female up to the shoulders, as this is considered more conducive to modesty. There is no authentic hadith regarding this distinction, therefore, in terms of the extent of raf‘ al-yadayn, men and women are equal. (Fath al-Bari: 2/287)

**Hadith Commentary:**

At the time of the opening takbir (takbir tahrimah), when going into bowing (ruku‘), when rising from bowing, and when standing up for the third rak‘ah, raising both hands to the shoulders or ears is called *raf‘ al-yadayn* (raising the hands). There is consensus of the entire Ummah on raising the hands at the time of the opening takbir. However, there is a difference of opinion regarding raising the hands at the subsequent positions.

The majority of the Imams and scholars of Islam, including the Ahl al-Bayt, unanimously affirm *raf‘ al-yadayn* at these positions. However, among the Hanafis, *raf‘ al-yadayn* is not practiced at the aforementioned positions. Some Hanafi scholars consider it abrogated, some deem omitting it preferable, and some accept it in their hearts but do not practice it outwardly.

Both sides have engaged extensively in this debate. Especially in this tumultuous era, much ink has been spilled on this issue. Major debates have taken place. Yet, the matter remains unresolved. Such intensity over a minor issue is truly regrettable.

There are many laypeople who say that in the early days of Islam, people used to keep idols under their armpits, so the command for *raf‘ al-yadayn* was given so that the idols would fall from their armpits. *Astaghfirullah!* This is such a lie that perhaps it can be called the greatest lie ever told in the name of Islam’s history.

Some people, by likening this Prophetic Sunnah to shooing away flies, commit disrespect towards the Sunnah. If only the Hanafi scholars would reflect, and seeing the majority of the Ummah who affirm it as Sunnah, would at least remain silent, then this discord would not have escalated so far.

*Hujjat al-Hind* Shah Waliullah Muhaddith Dehlawi rahimahullah, after great detail, has given the verdict:

“*Wa alladhi yarfa‘ ahabbu ilayya mimman la yarfa‘*”—That is, the one who performs *raf‘ al-yadayn* is more beloved to me than the one who does not.

Because the hadiths regarding *raf‘ al-yadayn* are numerous and authentic, and on their basis, there is no room for denial.

To dispel mere suspicions, some details are given below. It is hoped that respected readers will study them without prejudice, and, keeping in mind the utmost respect for the Sunnah of the Messenger, will strive for mutual harmony among Muslims, as this is the urgent need of the time.

Imam Shafi‘i rahimahullah says:

“The meaning is: glorification of Allah and following the Sunnah of the Prophet sallallahu alayhi wa sallam”—that by performing *raf‘ al-yadayn* at the beginning of prayer, when going into ruku‘, and when rising from ruku‘, one both glorifies Allah and follows the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam.
(Nawawi, p. 168, etc.)

And Abdullah ibn ‘Umar radi Allahu anhu says:
*Raf‘ al-yadayn* is from the adornment of prayer.
(‘Ayni, vol. 3, p. 7, etc.)

And Nu‘man ibn Abi ‘Ayyash rahimahullah says:
“For everything there is an adornment, and the adornment of prayer is that you raise your hands when you say the takbir, when you bow, and when you raise your head from bowing.”
(Juz’ Bukhari, p. 21)

And Imam Ibn Sirin rahimahullah says:
“It is from the completion of prayer.”
(Juz’ Bukhari, p. 17)

And ‘Abd al-Malik says:
“I asked Sa‘id ibn Jubayr about raising the hands in prayer, and he said: It is something that beautifies your prayer.”
(Bayhaqi, vol. 2, p. 75)

And ‘Uqbah ibn ‘Amir radi Allahu anhu says:
“For every time one raises the hands in prayer, there are ten good deeds.”
(Fatawa Imam Ibn Taymiyyah, p. 376)

Thus, in two rak‘ahs, there is an addition of fifty, and in four rak‘ahs, one hundred good deeds.

Apart from the narrations of Bukhari, the following authentic narrations also establish the Sunnah status of *raf‘ al-yadayn*:

From Abu Bakr al-Siddiq:
He said, “I prayed behind the Messenger of Allah sallallahu alayhi wa sallam, and he would raise his hands when he began the prayer, when he bowed, and when he raised his head from bowing.”
(Bayhaqi, vol. 2, p. 73)

Imam Bayhaqi, Imam Subki rahimahullah, and Imam Ibn Hajar rahimahullah say:
“All its narrators are trustworthy.”
(Bayhaqi, vol. 2, p. 73; Talkhis, p. 82; Subki, p. 6)

And al-Hakim said: “It is preserved.”
(Talkhis al-Habir, p. 82)

From ‘Umar ibn al-Khattab:
He said, “I saw the Messenger of Allah sallallahu alayhi wa sallam raising his hands when he said the takbir and when he raised his head from bowing.”
(Narrated by al-Daraqutni, Juz’ Subki, p. 6)

And from him, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands at bowing and when he raised his head.”
(Juz’ Bukhari, p. 13)

Imam Bayhaqi rahimahullah and Hakim rahimahullah say:
“This Sunnah has been narrated from Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radi Allahu anhum.”
(Ta‘liq al-Mughni, p. 111)

And it is also narrated from ‘Ali karam Allah wajhahu.

‘Allamah Subki rahimahullah says:
“Those from whom the narration of *raf‘ al-yadayn* from the Prophet sallallahu alayhi wa sallam has been transmitted include Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, and others radi Allahu anhum, who say that the Messenger of Allah sallallahu alayhi wa sallam would raise his hands at the beginning of prayer, when going into ruku‘, and when rising from ruku‘.”
(Juz’ Subki, p. 9)

And from ‘Ali ibn Abi Talib:
“That the Messenger of Allah sallallahu alayhi wa sallam would raise his hands to his shoulders when he said the opening takbir for prayer, and when he intended to bow, and when he raised his head from bowing, and when he stood up from two rak‘ahs, he would do the same.”
(Juz’ Bukhari, p. 6)

‘Ali radi Allahu anhu said that indeed the Messenger of Allah sallallahu alayhi wa sallam would always raise his hands to his shoulders at the time of the opening takbir, and when going into ruku‘, and when rising from ruku‘, and when standing up from two rak‘ahs, he would raise his hands just as at the opening takbir.
(Abu Dawud, vol. 1, p. 198; Musnad Ahmad, vol. 3, p. 165; Ibn Majah, p. 62, etc.)

From Ibn ‘Umar radi Allahu anhu:
“That the Messenger of Allah sallallahu alayhi wa sallam would raise his hands to his shoulders when he began the prayer, when he said the takbir for bowing, and when he raised his head from bowing, he would raise them likewise.”
(Muslim, p. 168; Abu Dawud, vol. 1, p. 192; Tirmidhi, p. 36, etc.; this hadith is found in twenty-one books.)

‘Abdullah ibn ‘Umar radi Allahu anhu, a lover of the Sunnah, by saying “kana yarfa‘u yadayhi” and, as narrated in Bayhaqi at the end, “hatta laqi Allah,” has established that the Messenger of Allah sallallahu alayhi wa sallam continued to perform *raf‘ al-yadayn* from the beginning of his Prophethood until his last prayer.

Under the hadith of Ibn ‘Umar radi Allahu anhu “kana yarfa‘u yadayhi...”, Shaykh al-Hadith Mawlana ‘Ubaydullah Mubarakpuri rahimahullah says:

“And this is a clear proof that raising the hands at these positions is Sunnah, and this is the truth and correct. Bukhari in his Sahih, after narrating from Ibn ‘Umar, quotes from his teacher ‘Ali ibn al-Madini that he said:
‘It is incumbent upon Muslims to raise their hands when bowing and when rising from it, due to this hadith of Ibn ‘Umar.’ This is in the narration of Ibn ‘Asakir, and Bukhari mentioned it in Juz’ Raf‘ al-Yadayn, and added:
‘And he was the most knowledgeable of his time.’—end quote. I say:
And this is the view of the majority of the scholars among the Companions of the Prophet sallallahu alayhi wa sallam, the Followers, and others. Muhammad ibn Nasr al-Marwazi said:
‘The scholars of the cities have unanimously agreed on its legislation except the people of Kufa.’ And Bukhari said in Juz’ Raf‘ al-Yadayn:
Al-Hasan and Humayd ibn Hilal said:
‘The Companions of the Messenger of Allah sallallahu alayhi wa sallam used to raise their hands in prayer.’ Ibn ‘Abd al-Barr narrated with his chain from al-Hasan al-Basri, who said:
‘The Companions of the Messenger of Allah sallallahu alayhi wa sallam used to raise their hands in prayer when they bowed and when they rose, as if they were fans.’ Bukhari narrated from Humayd ibn Hilal, who said:
‘The Companions of the Messenger of Allah sallallahu alayhi wa sallam, it was as if their hands were fans, they would raise them when they bowed and when they raised their heads.’ Bukhari said:
‘And al-Hasan did not exclude any of them from among the Companions of the Prophet sallallahu alayhi wa sallam, not a single one, and it has not been established among the scholars that any of the Companions of the Prophet sallallahu alayhi wa sallam did not raise his hands.’ Then Bukhari mentioned from several scholars of the people of Makkah, the people of Hijaz, the people of Iraq, Sham, Basra, Yemen, and many from Khurasan, and all the companions of Ibn al-Mubarak, and the hadith scholars of Bukhara, and others whose number cannot be counted, that they all used to raise their hands when bowing and when rising from it, with no difference among them in that, etc.”
(Mir‘at, vol. 1, p. 529)

The summary of this passage is that this hadith is a clear proof that *raf‘ al-yadayn* at these positions is Sunnah, and this is the truth and correct. Imam Bukhari rahimahullah has narrated from his teacher ‘Ali ibn al-Madini rahimahullah that it is incumbent upon Muslims to raise their hands when going into ruku‘ and when rising from ruku‘ (to the shoulders or earlobes).

This is the position of the general scholars among the Companions of the Messenger of Allah sallallahu alayhi wa sallam, and Muhammad ibn Nasr al-Marwazi says that, except for the people of Kufa, all the scholars of the cities have consensus on its legislation.

All the Companions of the Messenger of Allah sallallahu alayhi wa sallam used to perform *raf‘ al-yadayn* when going into ruku‘ and when rising from ruku‘. Imam Hasan al-Basri rahimahullah did not make any exception among the Companions in this matter.

Then, many of the people of Makkah, Hijaz, Iraq, Sham, Basra, Yemen, many from Khurasan, all the students of ‘Abdullah ibn al-Mubarak, and all the hadith scholars of Bukhara, etc., whose number cannot be counted, all practiced *raf‘ al-yadayn* when going into ruku‘ and when rising from ruku‘.

The following hadiths provide further clarification:

From Anas:
“That the Messenger of Allah sallallahu alayhi wa sallam would raise his hands when he entered the prayer, when he bowed, and when he raised his head from bowing.”
(Narrated by Ibn Majah)

Anas radi Allahu anhu (who served the Prophet sallallahu alayhi wa sallam day and night for ten years) says that whenever the Messenger of Allah sallallahu alayhi wa sallam entered prayer, bowed, and raised his head from bowing, he would perform *raf‘ al-yadayn*.

And its chain is authentic. Subki said its chain is authentic.
(Ibn Majah, p. 62; Bayhaqi, vol. 2, p. 74; Daraqutni, p. 108; Juz’ Bukhari, p. 9; Talkhis, p. 82; Juz’ Subki, p. 4)

Anas radi Allahu anhu, by saying “kana yarfa‘u,” made it clear that in ten years, the Prophet sallallahu alayhi wa sallam never prayed a prayer in which he did not perform *raf‘ al-yadayn*.
(Takhrij Zayla‘i, vol. 1, p. 24; Majma‘ al-Zawa’id, p. 182; Ta‘liq al-Mughni, p. 110)

From Ibn ‘Abbas, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands when going into ruku‘ and when raising his head.”
(Juz’ Bukhari, p. 13)

‘Abdullah ibn ‘Abbas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam would always perform *raf‘ al-yadayn* when going into ruku‘ and when rising from ruku‘.
(Ibn Majah, p. 62)

Ibn ‘Abbas radi Allahu anhu said “kana yarfa‘u,” which indicates continuity and perpetuity.

From Abu al-Zubayr, that Jabir ibn ‘Abdullah:
“When he began the prayer, he would raise his hands, and when he bowed, and when he raised his head from bowing, he would do likewise, and he would say: I saw the Messenger of Allah sallallahu alayhi wa sallam do that.”
(Narrated by Ibn Majah, p. 62)

And from him, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands when going into ruku‘ and when raising his head.”
(Juz’ Bukhari, p. 12)

In this hadith, “kana yarfa‘u” is present, which indicates perpetuity.

From Abu Musa:
He said, “Shall I show you the prayer of the Messenger of Allah sallallahu alayhi wa sallam?” Then he said the takbir and raised his hands, then said “Sami‘a Allahu liman hamidah” and raised his hands, then said, “This is how you should do.”
(Narrated by al-Darimi, Juz’ Raf‘ al-Yadayn, Subki, p. 5)

And from him, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands when going into ruku‘ and when raising his head.”

Abu Musa radi Allahu anhu said in a public gathering:
“Come, I will show you how the Messenger of Allah sallallahu alayhi wa sallam prayed.” Then he began the prayer with “Allahu Akbar,” raising his hands. When he said the takbir for ruku‘, he raised both hands; when he said “Sami‘a Allahu liman hamidah,” he raised both hands and said, “People! You should also pray like this, because the Messenger of Allah sallallahu alayhi wa sallam always performed *raf‘ al-yadayn* before going into ruku‘ and when rising from ruku‘.”
(Darimi, Daraqutni, p. 109; Talkhis al-Habir, p. 81; Juz’ Bukhari, p. 13; Bayhaqi, p. 74)

In this hadith too, “kana yarfa‘u” is present, which is for perpetuity.

Mawlana Anwar Shah sahib rahimahullah says:
“It is authentic.”
(al-‘Urf al-Shadhi, p. 125)

From Abu Hurayrah:
“That the Messenger of Allah sallallahu alayhi wa sallam, when he said the opening takbir for prayer, would raise his hands to his shoulders, and when he bowed, he would do likewise, and when he raised for prostration, he would do likewise, and when he stood up from two rak‘ahs, he would do likewise.”
(Narrated by Abu Dawud)

And from him, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands when going into ruku‘ and when raising his head.”

Abu Hurayrah radi Allahu anhu says that whenever the Messenger of Allah sallallahu alayhi wa sallam said the opening takbir for prayer, he would raise his hands to his shoulders, and likewise when going into ruku‘ and when rising from ruku‘, he would always raise his hands to his shoulders.

In this too, “kana yarfa‘u” (the continuous tense) is present.
(Abu Dawud, vol. 1, p. 197; Bayhaqi, vol. 2, p. 74; and its narrators are those of the Sahih; Talkhis, p. 82; Takhrij Zayla‘i, vol. 1, p. 315)

From ‘Ubayd ibn ‘Umayr, from his father, from the Prophet sallallahu alayhi wa sallam:
“He would raise his hands when going into ruku‘ and when raising his head.”
(Juz’ Bukhari, p. 3)

‘Ubayd ibn ‘Umayr narrates from his father that the Messenger of Allah sallallahu alayhi wa sallam would always perform *raf‘ al-yadayn* when going into ruku‘ and when rising from ruku‘.

In this hadith too, “kana yarfa‘u” (continuous tense) is present, which indicates perpetuity.

From al-Bara’ ibn ‘Azib:
He said, “I saw the Messenger of Allah sallallahu alayhi wa sallam, when he began the prayer, he would raise his hands, and when he intended to bow, and when he raised his head from bowing.”
(Narrated by al-Hakim and al-Bayhaqi)

Al-Bara’ ibn ‘Azib radi Allahu anhu says, “I saw with my own eyes the Messenger of Allah sallallahu alayhi wa sallam, that he would perform *raf‘ al-yadayn* at the beginning of prayer, when going into ruku‘, and when rising from ruku‘.”
(Hakim, Bayhaqi, vol. 2, p. 77)

From Qatadah:
“That the Messenger of Allah sallallahu alayhi wa sallam would raise his hands when bowing and when rising.”
(Narrated by ‘Abd al-Razzaq in his Musannaf; Subki, p. 8)

Al-Tirmidhi said: “And in this chapter, from Qatadah.”

Qatadah radi Allahu anhu says: “Indeed, the Messenger of Allah sallallahu alayhi wa sallam would always perform *raf‘ al-yadayn* when going into ruku‘ and when rising from ruku‘.”
(Tirmidhi, p. 36)

From Abu Humayd:
He said, in the presence of ten of the Companions of the Prophet sallallahu alayhi wa sallam, “I know best among you the prayer of the Messenger of Allah sallallahu alayhi wa sallam.” They said, “Then mention it.” He said, “When the Prophet sallallahu alayhi wa sallam stood for prayer, he would raise his hands, and when he bowed, and when he raised his head from bowing, he would raise his hands.”
(Juz’ Subki, p. 4)

Upon hearing this, all the Companions said, “You have spoken the truth; this is how the Messenger of Allah sallallahu alayhi wa sallam used to pray, performing *raf‘ al-yadayn*.”
(Juz’ Bukhari, p. 8; Abu Dawud, p. 194)

In this hadith, “kana yusalli” is noteworthy, which indicates continuity and perpetuity.

From ‘Abdullah ibn al-Zubayr:
“He led them in prayer, raising his hands when standing, when bowing, when prostrating, and when rising. Ibn ‘Abbas said, ‘Whoever wishes to see the prayer of the Messenger of Allah sallallahu alayhi wa sallam, let him follow Ibn al-Zubayr.’”
(Abu Dawud, p. 198)

From al-Hasan:
“That the Prophet sallallahu alayhi wa sallam, when he intended to say the takbir, would raise his hands, and when he raised his head from bowing, would raise his hands.”
(Narrated by Abu Nu‘aym, Juz’ Subki, p. 8)

Al-Hasan radi Allahu anhu says that Muhammad Mustafa sallallahu alayhi wa sallam would perform *raf‘ al-yadayn* when bowing and when rising from bowing.
(Narrated by ‘Abd al-Razzaq, Talkhis al-Habir, p. 82)

The Companions also used to perform *raf‘ al-yadayn*, as is evident from the following details.

Abu Bakr al-Siddiq radi Allahu anhu used to perform *raf‘ al-yadayn*:
From ‘Abdullah ibn al-Zubayr:
He said, “I prayed behind Abu Bakr, and he would raise his hands when he began the prayer, when he bowed, and when he raised his head from bowing, and he said, ‘I prayed behind the Messenger of Allah sallallahu alayhi wa sallam and saw him do the same.’”
(Narrated by Bayhaqi, and its narrators are trustworthy, vol. 2, p. 73)

In this hadith too, the continuous tense (kana yarfa‘u) is present.

‘Umar al-Faruq radi Allahu anhu also used to perform *raf‘ al-yadayn*:
And from ‘Umar, something similar is narrated by al-Daraqutni in Gharā’ib Malik and by Bayhaqi, and al-Hakim said it is preserved.
(Talkhis al-Habir by Ibn Hajar, p. 82)

Like Abu Bakr al-Siddiq radi Allahu anhu, ‘Umar al-Faruq radi Allahu anhu also used to perform *raf‘ al-yadayn*.

‘Abd al-Malik ibn Qasim says:
“While people were praying in the Mosque of the Messenger of Allah sallallahu alayhi wa sallam, ‘Umar came out among them and said, ‘Turn your faces to me; I will lead you in the prayer of the Messenger of Allah sallallahu alayhi wa sallam, which he used to pray and command.’ Then ‘Umar faced the qiblah, and at the opening takbir, when going into ruku‘, and when rising, he raised his hands to his shoulders.”
Then the people said, “This is how the Messenger of Allah sallallahu alayhi wa sallam used to pray with us.”
(Reported by Bayhaqi in al-Khilafiyyat, Takhrij Zayla‘i, and Shaykh Taqi al-Din said its narrators are known; Tahqiq al-Rasikh, p. 38)

‘Umar al-Faruq, ‘Ali radi Allahu anhu, and fifteen other Companions—Imam Bukhari says:
(1) ‘Umar ibn al-Khattab
(2) ‘Ali ibn Abi Talib
(3) ‘Abdullah ibn ‘Abbas
(4) Abu Qatadah
(5) Abu Usayd
(6) Muhammad ibn Maslamah
(7) Sahl ibn Sa‘d
(8) ‘Abdullah ibn ‘Umar
(9) Anas ibn Malik
(10) Abu Hurayrah
(11) ‘Abdullah ibn ‘Amr
(12) ‘Abdullah ibn al-Zubayr
(13) Wa’il ibn Hujr
(14) Abu Musa
(15) Malik ibn al-Huwayrith
(16) Abu Humayd al-Sa‘idi
(17) Umm al-Darda’
—all of them used to raise their hands when going into ruku‘.
(Juz’ Bukhari, p. 6)

Testimony of Tawus and ‘Ata’ ibn Abi Rabah:
‘Ata’ ibn Abi Rabah says, “I saw ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn al-Zubayr, Abu Sa‘id, and Jabir radi Allahu anhum raising their hands when they began the prayer and when they bowed.”
(Juz’ Bukhari, p. 11)

Tawus says, “I saw ‘Abdullah, ‘Abdullah, and ‘Abdullah raising their hands”—that is, I saw ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Abbas, and ‘Abdullah ibn al-Zubayr performing *raf‘ al-yadayn* in prayer.
(Juz’ Bukhari, p. 13)

Anas ibn Malik radi Allahu anhu:
From ‘Asim:
“I saw Anas ibn Malik, when he began the prayer, he would say the takbir and raise his hands, and he would raise them every time he bowed and when he raised his head from bowing.”
(Juz’ Bukhari, p. 12)

Abu Hurayrah radi Allahu anhu:
“That when he said the takbir, he would raise his hands, and when he raised his head from bowing.”
‘Abd al-Rahman says that Abu Hurayrah radi Allahu anhu, when he said the opening takbir, when he bowed, and when he raised his head from bowing, would perform *raf‘ al-yadayn*.
(Juz’ Bukhari, p. 11)

Umm al-Darda’ radi Allahu anha:
Sulayman ibn ‘Umayr says:
“I saw Umm al-Darda’ raising her hands in prayer to her shoulders when she began the prayer, when she bowed, and when she said ‘Sami‘a Allahu liman hamidah,’ she would raise her hands.”
(Juz’ Raf‘ al-Yadayn, Imam Bukhari, p. 12)

Respected readers will have realized how correct, in light of the evidence, is the action of the Messenger of Allah sallallahu alayhi wa sallam regarding *raf‘ al-yadayn* as transmitted by Imam Bukhari rahimahullah.

Those who deny *raf‘ al-yadayn* and consider it abrogated, if they reflect, will surely retract their view.

Since the deniers of *raf‘ al-yadayn* also have some arguments, it is necessary to briefly review them so that readers can see both sides of the picture and decide for themselves, using their God-given intellect and insight, what is correct.

**Arguments of the Deniers of Raf‘ al-Yadayn and Their Answers:**

(1) Jabir ibn Samurah says that the Messenger of Allah sallallahu alayhi wa sallam came and said:
“Why do I see you raising your hands as if they are the tails of unruly horses? Be still in prayer.”
(Sahih Muslim, Chapter: The Command to Be Still in Prayer and the Prohibition of Gesturing with the Hands and Raising Them at the Salam)

This is the first argument of the deniers of *raf‘ al-yadayn*, but it is not valid because:

(a) Firstly, Imam Nawawi rahimahullah has already answered this by titling a chapter, stating that this hadith is about the tashahhud, when some people used to gesture with their hands while saying salam. Seeing this, the Messenger of Allah sallallahu alayhi wa sallam said this. What connection does this have with *raf‘ al-yadayn* when going into or rising from ruku‘? For further clarification, this hadith exists:

(b) Jabir ibn Samurah radi Allahu anhu says:
“We prayed with the Messenger of Allah sallallahu alayhi wa sallam. When we said ‘as-salamu ‘alaykum’ and gestured with our hands to both sides, the Messenger of Allah sallallahu alayhi wa sallam said, ‘What is the matter with you that you gesture with your hands as if they are the tails of noble horses? You should place your hands on your thighs and greet your brother to your right and left. When any of you says salam, let him turn to his companion and not gesture with his hand.’”
(Sahih Muslim)

(c) All the hadith scholars agree that these two hadiths are actually one; the difference in wording is only due to the number of narrations. No intelligent person, after reading the entire hadith, can use it as evidence to prohibit *raf‘ al-yadayn* at ruku‘. Those who, despite being people of knowledge, present such an argument—Imam Bukhari rahimahullah says about them:

“Whoever uses the hadith of Jabir ibn Samurah to prohibit raising the hands at ruku‘ has no share of knowledge.”

Because “is-kunū fi al-salāh” was said regarding gesturing in tashahhud, not in the standing position.
(Juz’ Raf‘ al-Yadayn, Bukhari, p. 16; Talkhis, p. 83; Tuhfah, p. 223)

After this explanation, any Muslim with even a little sense can understand how contrary to reason, justice, and honesty it is to present this hadith as evidence against *raf‘ al-yadayn*.

(2) The second argument of the deniers is that ‘Abdullah ibn Mas‘ud radi Allahu anhu led the prayer and did not raise his hands except once.
(Abu Dawud, vol. 1, p. 199; Tirmidhi, p. 36)

This narration is often presented. However, the great hadith scholar Abu Dawud says:
“This hadith is not authentic in these words.”

And in Tirmidhi:
‘Abdullah ibn al-Mubarak says: “The hadith of Ibn Mas‘ud is not established.”

Imam Bukhari, Imam Ahmad, Imam Yahya ibn Adam, and Abu Hatim have declared it weak.
(Musnad Ahmad, vol. 3, p. 16)

And Imam Nawawi rahimahullah said that all the hadith scholars agree on its weakness. Therefore, it is not a valid proof and should not be presented as evidence.

(3) The third argument is the hadith of al-Bara’ ibn ‘Azib, that the Prophet sallallahu alayhi wa sallam performed *raf‘ al-yadayn* only the first time, then did not repeat it.

About this hadith, Imam Abu Dawud says:
“This hadith is not authentic.”
(Abu Dawud, vol. 1, p. 200)

Ibn al-Madini, Ahmad, and al-Daraqutni have narrated it, and Bukhari declared it weak, and ‘Ali ibn al-Madini, Imam Ahmad, and al-Daraqutni have rejected it, so it is not a valid proof.
(Tanwir, p. 16)

(4) The fourth argument is attributed to ‘Abdullah ibn ‘Umar radi Allahu anhu, that he raised his hands only the first time (Tahaawi). Regarding this, the leader of the Hanafi scholars, Mawlana ‘Abd al-Hayy Lakhnawi, says that this narration is rejected because its chain contains Ibn ‘Ayyash, who is criticized. Furthermore, he adds that ‘Abdullah ibn ‘Umar radi Allahu anhu himself narrates that the Messenger of Allah sallallahu alayhi wa sallam always performed *raf‘ al-yadayn* at ruku‘, “and this continued until he met Allah.” That is, from the beginning of Prophethood until his last prayer, he continued to perform *raf‘ al-yadayn*. How could he act contrary to this, and his performing *raf‘ al-yadayn* is established by an authentic chain.
(Ta‘liq al-Mumajjad, p. 193)

Just scholars should always rise above prejudice and acknowledge the truth, and not fear the blame of any blamer in this matter.

(5) The fifth argument:
They say that Abu Bakr al-Siddiq radi Allahu anhu and ‘Umar al-Faruq radi Allahu anhu only did it the first time.
(Daraqutni)

Daraqutni himself declared it weak and rejected, and Imam Ibn Hajar rahimahullah said that Ibn al-Jawzi rahimahullah listed this hadith among the fabrications. Therefore, it is not a valid proof.
(Talkhis al-Habir, p. 83)

Other reports attributed to Anas, Abu Hurayrah, Ibn al-Zubayr radi Allahu anhum, etc., are all fabricated, baseless, and false—“la asl lahum,” they have no basis or authenticity.
(Talkhis al-Mumajjad, p. 83)

Finally, listen to the verdict of *Hujjat al-Hind* Shah Waliullah Muhaddith Dehlawi, may Allah sanctify his secret. He says:

“And the one who raises (his hands) is more beloved to me than the one who does not, because the evidence for it is abundant and authentic.”
(Hujjat Allah al-Balighah, vol. 2, p. 8)

This discussion has been somewhat lengthy so that those brothers who do not perform *raf‘ al-yadayn* do not quarrel with those who do, and understand that those who do are acting upon the Sunnah of the Messenger. The circumstances of the time demand that in such subsidiary issues, we act with broad-mindedness and adopt tolerance, and by agreeing on agreed-upon issues, strive to elevate Islam.

May Allah grant every Muslim who utters the kalimah such understanding.
Amin!

Hadith Commentary:
(1)
Raising the hands (raf‘ al-yadayn) when standing up for the third rak‘ah after completing the second rak‘ah is Sunnah, as mentioned in the above hadith. Generally, two students of Ibn ‘Umar radi Allahu anhu narrate regarding raf‘ al-yadayn: one is his son, Salim, and the other is his special disciple, Nafi‘. In Salim’s narration, the negation of raising the hands between the two prostrations is mentioned, while in Nafi‘’s narration, the affirmation of raising the hands when standing up after completing two rak‘ahs is found. There is no contradiction between these two narrations that would require reconciliation; rather, Nafi‘’s narration contains an addition—namely, raising the hands when standing up after two rak‘ahs—which is not negated in Salim’s narration. In fact, Salim himself sometimes mentions it, as Imam Bukhari rahimahullah has stated in Juz’ Raf‘ al-Yadayn.
(Juz’ Raf‘ al-Yadayn, Hadith: 78)
Ibn Hibban has also transmitted this narration.
(Sahih Ibn Hibban (al-Ihsan), Chapter: What is recommended for the one praying regarding raising the hands... 3/177-178, Hadith: 1874)
Besides Nafi‘, another student of Ibn ‘Umar radi Allahu anhu, Muharib ibn Dithar, also narrates raising the hands at this point.
(Juz’ Raf‘ al-Yadayn, Hadith: 26)
This raising of the hands is also mentioned in the narration of ‘Ali radi Allahu anhu.
(Sahih Ibn Khuzaymah, Chapter: Raising the hands when intending... 1/294-295, Hadith: 584)
In addition, Abu Humayd al-Sa‘idi radi Allahu anhu also narrates it.
(Juz’ Raf‘ al-Yadayn, Hadith: 3)
Imam Bukhari rahimahullah states that the raising of the hands after two rak‘ahs, as narrated by Ibn ‘Umar, ‘Ali, and Abu Humayd al-Sa‘idi radi Allahu anhum, is authentic and established, because these individuals did not describe only one manner of prayer in which they differed from other Companions radi Allahu anhum. Rather, the reality is that one narrator informed us of an additional detail regarding prayer which others were not aware of. Such an addition is accepted among the scholars.
(Juz’ Raf‘ al-Yadayn, p. 178)
(2)
Imam Ibn Khuzaymah rahimahullah states that raising the hands at this point is Sunnah, even though it is not mentioned in the school of Imam Shafi‘i, yet the chain of this hadith is authentic. And Imam Shafi‘i has informed us: “Act upon the Sunnah and leave my statement in its place.” Similarly, Ibn Battal and ‘Allamah Khattabi rahimahullah say that raising the hands when standing up after two rak‘ahs is such an addition that its acceptance is necessary.
(Fath al-Bari: 2/288)
(3)
Despite acknowledging the service to Islam rendered by the four Imams, we must say that the truth is not confined to these four Imams alone, because regarding the aforementioned Sunnah (raising the hands when standing up after two rak‘ahs), none of these four Imams is a proponent or practitioner of it. May Allah bestow His mercy upon Imam Bukhari rahimahullah, who established a chapter on this matter and informed us of this reality.
And Allah knows best.
Although, according to Imam Bukhari’s rahimahullah methodology, we do not wish to become entangled in unnecessary debate, we consider it necessary to respond to an ignorant claim, which is not related to the scholars but to the common people. It is said that in the early days of Islam, some people used to keep idols under their armpits while praying, and for this reason, the command of raising the hands was given, which was later abrogated. However, the claim that idols were hidden under the armpits during prayer is self-fabricated and baseless, unsupported by any authentic hadith, nor is it established by any weak or fabricated narration. Nevertheless, our observations regarding this are as follows:
• Idol worship was in Makkah, but congregational prayer was not; in Madinah, congregation was made obligatory, but there was no idol worship in Madinah. Who were those people in Madinah who brought idols under their armpits?
• If the purpose was to drop the idols, then raising the hands at the opening takbir (takbir al-tahrimah) would have sufficed for this purpose; then, in the state of bowing (ruku‘) and prostration (sujud), the idols could have fallen as well, so there was no need to prescribe a separate raising of the hands.
Then, if the purpose was to drop the idols, they would have been eliminated in the first rak‘ah itself; why was this action repeated in every rak‘ah?
• If the hypocrites were doing this, then their intellect should be lamented, for instead of bringing them in their pockets, they would tuck them under their armpits.
• Those who promote such ignorant claims believe that the Messenger of Allah sallallahu alayhi wa sallam had knowledge of the unseen. If he was truly ‘alim al-ghayb, then their action could have been noticed even without raising the hands.
• The Messenger of Allah sallallahu alayhi wa sallam was the ruler and sovereign of Madinah; was he so weak that instead of taking open action against such people, he had to prescribe raising the hands in prayer?
• Our question to those who promote this story is: if, when raising the hands, the idols fell from the hypocrites’ armpits, what punishment was given to them?
In reality, this tale is self-invented. It has no connection to reality.
Imam Bukhari rahimahullah has also mentioned two suspended (mu‘allaq) narrations at the end of the hadith. Although they do not mention raising the hands when standing up after two rak‘ahs, Imam Bukhari’s rahimahullah purpose is to refute those who say that Nafi‘ narrates this report from ‘Abdullah ibn ‘Umar radi Allahu anhu as mawquf (stopped at the Companion), while Salim narrates it as marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam).
The suspended narration of Hammad ibn Salamah has been narrated by Imam Bukhari rahimahullah himself with a connected chain in Juz’ Raf‘ al-Yadayn.
(Juz’ Raf‘ al-Yadayn, Hadith: 53, 54)
While the suspended narration of Ibrahim ibn Tahman has been mentioned as connected by Imam Bayhaqi rahimahullah.
(Fath al-Bari: 2/289)

Benefits and Issues:
A Proof of Those Who Deny Raising the Hands, from Sahih Abi Awanah: 2/90:
SA It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhuma:
«رأيت رسول الله صلى الله عليه وسلم، اذا افتتح الصلاة رفع يديه حذو منكبيه واذا أراد أن يركع وبعد ما يرفع رأسه من الركوع فلا يرفع ولا بين السجدتين.» [صحيح ابي عوانة:90/2]
I saw the Messenger of Allah sallallahu alayhi wa sallam, when he would begin the prayer, he would raise his hands to the level of his shoulders... and when he would go into bowing (ruku‘) and after raising his head from bowing, he would not raise his hands. EA SH Commentary: EH
➊ Only someone devoid of modesty and guilty of scholarly dishonesty can present this hadith as evidence for not raising the hands; no hadith scholar has ever presented this hadith as proof for not raising the hands.
In reality, the words «لا يرفعهما» are connected to the following words «بين السجدتين»; originally, it was as follows: «ولا يرفعهما بين السجدتين» “And he would not raise his hands between the two prostrations (sajdahs).”
Some people have dared to drop the “wa” (and) from the beginning of these words and connect them to the previous statement, whereas this “wa” is present in other manuscripts of Musnad Abi Awanah.
➋ Six reliable students of Imam Sufyan ibn ‘Uyaynah rahimahullah narrate this very narration from him with the words (he would not raise his hands between the two prostrations). [صحيح مسلم:168/1، ح:390]
➌ Imam Abu Awanah rahimahullah himself states that some narrators have narrated the words «ولا يرفعهما بين السجدتين», while the meaning is the same, i.e., he would not raise his hands between the two prostrations.
➍ Imam Abu Awanah rahimahullah has established the chapter for this hadith as follows:
«بيان رفع اليدين فى افتتاح الصلاة قبل التكبير بحذاء منكبييه وللركوع ولرفع رأسه من الركوع، وانه لا يرفع بين السجدتين.»
“The mention of raising the hands before the opening takbir, for bowing, and for raising the head from bowing, and the mention that the Prophet sallallahu alayhi wa sallam did not raise his hands between the two prostrations.”
↰ How is it possible that a hadith scholar would establish a chapter proving the raising of the hands and then bring a hadith that negates raising the hands? This is just like a goldsmith putting up a sign for meat and vegetables at his shop.
➎ Imam Abu Awanah rahimahullah himself states that the narrations of Imam Shafi‘i and Imam Abu Dawud rahimahumallah, in which there is proof of raising the hands when going into bowing and when rising from bowing, are just like this narration. Therefore, this hadith is a top-level proof for the affirmation of raising the hands.

1:
From this hadith, it is established that raising the hands (raf‘ al-yadayn) is Sunnah at the time of the opening takbir (takbir al-tahrimah), while going into bowing (ruku‘), and when rising from bowing. From some hadiths, it is also established to raise the hands when standing up for the third rak‘ah. The majority of the noble Companions (Sahabah kiram) and the eminent Followers (Tabi‘in ‘izam) acted upon this. Raf‘ al-yadayn is also established from the Rightly Guided Caliphs (khulafa’ rashidun) and the ten who were given glad tidings of Paradise (‘asharah mubashsharah). Those who say that the hadiths regarding raising the hands are abrogated are not correct, because the hadiths of raf‘ al-yadayn are also narrated from such Companions who accepted Islam at a later stage, for example, Wa’il ibn Hujr, who entered Islam after the Battle of Tabuk in 9 AH. In the second year after his acceptance of Islam, when he came to the service of the Prophet (sallallahu alayhi wa sallam), it was a time of severe cold, and he saw the Companions raising their hands from beneath their garments.

741. Commentary:
The fundamental issue here is that of raising the hands (raf‘ al-yadayn), and there is some variation in its practice. If the palms are at the level of the chest, then the fingertips reach up to the shoulders. If the palms are at the level of the shoulders, then the fingers reach up to the earlobes, and they may even go slightly higher than this. There is flexibility in all these forms; however, the most preferable and superior way is that the palms should be at the level of the shoulders.

Benefits and Issues
Was raising the hands (raf‘ al-yadayn) done because of idols?
------------------
Question: Is it correct that the Messenger of Allah (sallallahu alayhi wa sallam) instructed the raising of the hands (raf‘ al-yadayn) because people used to come with idols under their armpits?

Answer: This claim is not found in any authentic, let alone weak, narration; it is something fabricated by people and has no basis. Performing raf‘ al-yadayn during prayer is a blessed Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), and the mass-transmitted (mutawatir) ahadith indicate this. Among the various pretexts people have invented to abandon this great Sunnah, this claim is one of them.

721. Commentary:
➊ This hadith is agreed upon (muttafaqun alayh). In Khilafiyat Bayhaqi it is stated: «فما زالت تلك صلوته حتي لقي الله» "This remained the prayer of the Prophet sallallahu alayhi wa sallam until the end of his life." Imam Ibn al-Madini rahimahullah says that, in my view, this hadith from the chain of «زهري عن سالم عن ابيه» is a proof and argument over creation. Whoever hears it is obliged to act upon it because there is no defect or flaw in its chain. [التلخيص الحبير : 1؍218]
➋ In this hadith, raising the hands (raf‘ al-yadayn) is mentioned at three occasions: at the opening takbir (takbir tahrimah), when going into bowing (ruku‘), and after rising from bowing. The fourth occasion is after rising from the second rak‘ah as well. See: [صحيح بخاري، حديث : 739]
➌ This hadith explicitly states that they did not raise their hands in prostrations (sujud). The wording in Sahih al-Bukhari is: «ولا يفعل ذلك فى السجود» "And he did not do this in the prostrations."
➍ The difference in wording between «بعد ما يرفع رأسه من الركوع» and «واذا رفع راسه» is essentially the same in meaning; that is, after raising his head from bowing, he would raise his hands, or while rising from bowing, he would raise his hands along with it.

Benefits and Issues:
This hadith proves that the Messenger of Allah sallallahu alayhi wa sallam used to raise his hands (raf‘ al-yadayn) at every takbir said before bowing (ruku‘). Since the takbirs of the two ‘Eids are also before ruku‘, performing raf‘ al-yadayn in them is established from the Sunnah of the Prophet sallallahu alayhi wa sallam. The scholars of hadith have also used this hadith as evidence for raf‘ al-yadayn at the takbirs of the two ‘Eids.

Imam Shafi‘i rahimahullah
◈ Imam Abu ‘Abdullah Muhammad ibn Idris al-Shafi‘i rahimahullah said:
“Raf‘ al-yadayn will be done at every takbir in the funeral prayer and the two ‘Eids, both on the basis of the Prophetic hadith and by analogy, since raf‘ al-yadayn is done at the takbir of standing.” [الام : 127/1]

Imam Ibn al-Mundhir rahimahullah
◈ Imam Abu Bakr Muhammad ibn Ibrahim Ibn al-Mundhir al-Naysaburi rahimahullah said:
“This is also because the Prophet sallallahu alayhi wa sallam has described raf‘ al-yadayn at every takbir in the standing position, and the takbirs of the two ‘Eids and the funeral prayer are also in the standing position, so raf‘ al-yadayn is established for these takbirs as well.” [الأوسط فى السنن والاجماع والاختلاف : 5/ 428]
◈ He also said:
“The Messenger of Allah sallallahu alayhi wa sallam made it Sunnah to raise the hands when starting the prayer, when going into ruku‘, and when rising from ruku‘. All these situations are takbirs in the standing position. Therefore, whoever says a takbir in the standing position will, by analogy with this Sunnah, perform raf‘ al-yadayn.” [الأوسط : 4/ 282]

Imam al-Bayhaqi rahimahullah
◈ Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi rahimahullah (384–458 AH) established a chapter on the aforementioned hadith as follows:
«باب رفع اليدين فى تكبير العيد»
“The explanation of raf‘ al-yadayn at the takbirs of ‘Eid.” [السنن الكبري : 411/3]

Imam al-Awza‘i rahimahullah
◈ Imam ‘Abd al-Rahman ibn ‘Amr al-Awza‘i rahimahullah (d. 157 AH) was asked about raf‘ al-yadayn at the takbirs of the two ‘Eids, and he replied:
«نعم ارفع يديك مع كلهن»
“Yes, raise the hands with every takbir.” [احكام العيدين للفريابي : 136، وسنده صحيح]

Imam Malik rahimahullah:
Imam Malik ibn Anas rahimahullah (93–179 AH) was asked, and he replied:
«نعم، ارفع يديك مع كل تكبيرة، ولم اسمع فيه شيئا»
“Yes, raise the hands with every takbir; I have not heard of any difference of opinion regarding this.” [احکام العیدین للفریابی: ۱۳۷، وسندہ صحیح]

Imam Ahmad ibn Hanbal rahimahullah
The Imam of Ahl al-Sunnah, Ahmad ibn Hanbal rahimahullah (164–241 AH) said:
«يرفع يديه فى كل تكبيرة»
“He will raise the hands with every takbir.” [مسائل الامام احمد بروايه ابي داؤد : 87]

Imam Ishaq ibn Rahawayh rahimahullah
Imam Ishaq ibn Rahawayh rahimahullah (161–238 AH) also held this same view. [مسائل الامام احمد و اسحاق : 4054/8، م : 2890]

722. Commentary:
The words of this hadith ("every takbir before bowing") indicate that for the takbirs before bowing, such as in the Eid prayers or the funeral prayer, one should perform the raising of the hands (raf‘ al-yadayn).

877. Commentary:

➊ The opening of the prayer will be with "Allahu Akbar." This is called Takbir Tahrimah because, with this takbir, many things become prohibited in prayer, such as eating, drinking, walking, moving about, and talking, etc. The opening of the prayer is not valid with any other phrase, even if it is similar to "Allahu Akbar."

➋ Raising both hands up to the shoulders or ears is called Raf‘ al-Yadayn. And this is established in four places in the prayer: *At the time of Takbir Tahrimah. Imam Nawawi rahimahullah states that it is narrated from Imam Abu Hanifah rahimahullah that whoever abandons this Raf‘ al-Yadayn will be sinful. *Before bowing (ruku‘). *After rising from bowing (ruku‘). *And before the third rak‘ah. Performing Raf‘ al-Yadayn in these mentioned instances was the constant practice of the Messenger of Allah sallallahu alayhi wa sallam, and it is such a Sunnah that has been narrated by such a large number of Companions that no other act has been narrated by so many Companions. To the extent that Imam Bukhari rahimahullah says: It is not established from any one of the Companions of the Messenger that he did not perform Raf‘ al-Yadayn in prayer. Hazrat Wa’il ibn Hujr radi Allahu anhu says: I saw the Prophet sallallahu alayhi wa sallam, when he began the prayer, he said "Allahu Akbar" and raised both his hands, then put on his cloak, then placed his right hand over his left. When he was about to bow (ruku‘), he brought his hands out from his clothes, said "Allahu Akbar," and performed Raf‘ al-Yadayn, then went into ruku‘. When he was about to bow (ruku‘), he brought his hands out from his clothes, said "Allahu Akbar," and performed Raf‘ al-Yadayn, then went into ruku‘. When he rose from ruku‘, he said "Sami‘a Allahu liman hamidah" and performed Raf‘ al-Yadayn. [صحیح مسلم ، الصلاة ، حدیث : 401]

Hazrat Wa’il ibn Hujr radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam in the 9th and 10th year of Hijrah, and the Messenger of Allah sallallahu alayhi wa sallam passed away in the 11th year of Hijrah. Therefore, it is known that the Prophet sallallahu alayhi wa sallam continued to perform Raf‘ al-Yadayn until the end of his life. In summary, performing Raf‘ al-Yadayn when going into ruku‘, when rising from ruku‘, and at the beginning of the third rak‘ah is Sunnah. However, the Hanafis consider it abrogated, while they have no evidence for abrogation except the hadith of Hazrat Abdullah ibn Mas‘ud radi Allahu anhu, which is weak. And in comparison, the narrations establishing Raf‘ al-Yadayn are far more numerous and much stronger, as even some fair-minded Hanafi scholars have acknowledged. Therefore, practice will be upon those narrations which are greater in number and stronger in chain, not upon a single narration which is neither strong in authenticity nor in chain. Thus, to declare this authentic Sunnah, narrated by a large number of Companions radi Allahu anhum, as abrogated based on a single weak narration is a great injustice, especially when even those Companions radi Allahu anhum who accepted Islam at the end also narrated this Raf‘ al-Yadayn, meaning this is an authentic, mutawatir, and unabrogated Sunnah. For further details, see: [نیل الأوطار : 2؍198 ۔ 209]

➌ Performing Raf‘ al-Yadayn when going into prostration (sujud) or when rising from prostration is absolutely not established; rather, its explicit negation has come. Therefore, acting upon it is not correct. If it is mentioned somewhere, then it is abrogated, or what is meant is the Raf‘ al-Yadayn after ruku‘, which occurs between ruku‘ and sujud.

➍ The imam will say both tasmi‘ and tahmid. «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اور رَبَّنَا وَلَكَ الْحَمْدُ»

879. Commentary: In most narrations, raising the hands to the level of the shoulders is mentioned. In some authentic narrations, raising them to the level of the ears is also mentioned. [صحیح مسلم ، الصلاة ، حدیث : 391]
Both methods are permissible. Some scholars, such as Imam Shafi'i rahimahullah, have reconciled the narrations by stating that the hands should be raised in such a manner that the tips of the fingers are at the level of the ears and the lower edge of the palms is at the level of the shoulders. In this way, both narrations are acted upon simultaneously.

878. Commentary:

➊ There is a difference of opinion regarding the raising of the hands (raf‘ al-yadayn) at the time of the opening takbir (takbir tahrimah): should the hands be raised together with the takbir tahrimah, before it, or after it? According to the majority, the hands should be raised together with the takbir tahrimah; this is also the position of the Malikis, Shafi‘is, and Hanbalis. According to the Hanafis, the hands should be raised first and the takbir tahrimah should be pronounced afterwards, because the raising of the hands is tantamount to the negation of false deities, and in “Allahu Akbar” there is the affirmation of tawhid (the oneness of Allah). In Arabic, negation comes first and affirmation follows, as is the case in “la ilaha illa Allah.” Some hold the view that the takbir tahrimah should be pronounced first and the hands should be raised afterwards. According to the hadith, all three methods are correct; any of them may be adopted, as they are established by authentic ahadith. ‘Abdullah ibn ‘Umar radi Allahu anhuma states: «رَأَيْتُ النبيَّ صلی اللہ علیہ وسلم افْتَتَحَ التَّكْبِيرَ في الصَّلاةِ ، فَرَفَعَ يَدَيْهِ حِينَ يُكَبِّرُ حتّى يَجْعَلَهُما حَذْوَ مَنْكِبَيْهِ» “I saw the Prophet sallallahu alayhi wa sallam begin the prayer with the opening takbir, and when he said the takbir, he would raise his hands until he brought them level with his shoulders.” [صحیح البخاري ، الأذان ، حدیث : 738]

Furthermore, Wa’il ibn Hujr radi Allahu anhu states: «انه رای رسول اللہ صلی اللہ علیہ وسلم يرفَعُ يديهِ مع التکبیر» “He saw the Messenger of Allah sallallahu alayhi wa sallam raise his hands with the takbir.” [سنن أبي داؤد ، الصلاة حدیث : 752]

These ahadith are evidence that the hands should be raised together with the takbir tahrimah. And in one narration in Sahih Muslim, some words are as follows: «إذا قام الصَّلاة رفعَ يديهِ حتی تکونا حَذْوَ مَنكِبَيْهِ ثم كَبَّرَ» “When the Messenger of Allah sallallahu alayhi wa sallam would stand for prayer, he would raise his hands up to his shoulders, then say the takbir.” [صحیح مسلم ، الصلاة ، حدیث : 390، 23]

This hadith proves that the hands should be raised before the takbir tahrimah. And in another narration in Sahih Muslim, Abu Qilabah reports that he saw Malik ibn Huwairith radi Allahu anhu: when he began the prayer, he would say “Allahu Akbar,” then raise his hands... and then he said: The Messenger of Allah sallallahu alayhi wa sallam used to do likewise. [صحیح مسلم ، الصلاة ، حدیث : 391]

This hadith is evidence that the hands should be raised after the takbir tahrimah. In short, any of the three aforementioned methods may be adopted, and from time to time, each may be practiced. All have equal status. It is not correct to give preference to any one method, because preference is given only when it is difficult to act upon multiple narrations, whereas here this is not the case; rather, at different times, it is possible to act upon each narration. Therefore, combining is preferable. And Allah knows best.

➋ Imam Nawawi rahimahullah states that regarding the wisdom behind raising the hands, the scholars have different opinions: Imam Shafi‘i rahimahullah says, “I raise my hands to proclaim the greatness of Allah and to follow the Messenger of Allah sallallahu alayhi wa sallam.” Some say that it is an expression of humility, submission, and self-surrender, just as when a captive is seized, he raises his hands to express surrender. And one opinion is that when a servant raises his hands and says “Allahu Akbar,” his words and actions are in harmony, as he turns away from all worldly matters and turns towards prayer to converse with his Lord.

1145. Commentary: This narration is authentic; therefore, raising the hands (raf‘ al-yadayn) in prostration (sujud) is not correct.

1183. Commentary: Raising the hands can be done up to the shoulders, and also up to the earlobes, as has already been mentioned previously in the benefit of Hadith 879.

Benefits and Issues:

➊ Raising the hands (raf‘ al-yadayn) at the beginning of the prayer is, by consensus, a Sunnah.

➋ In this hadith, raising the hands up to the shoulders is mentioned. In other ahadith, raising the hands up to the ears is mentioned; therefore, both ways are Sunnah. Sometimes one should raise the hands up to the shoulders, and sometimes up to the ears.

➌ Raising the hands (raf‘ al-yadayn) is also Sunnah when going into bowing (ruku‘), when rising from bowing, and when standing up for the third rak‘ah.

➍ Hafiz Zayn al-Din Abu al-Fadl ‘Abd al-Rahim al-‘Iraqi rahimahullah has stated in "Taqrib al-Asanid" that the ahadith regarding raf‘ al-yadayn are narrated from fifty Companions radi Allahu anhum ajma‘in, among whom are also the ten who were given glad tidings of Paradise (asharah mubashsharah). (Taraḥ al-Tashrib, 2/254) Among these, in the six authentic books (Sihah Sittah), the following Companions radi Allahu anhum ajma‘in have narrated ahadith regarding raising the hands when going into ruku‘ and when rising from ruku‘:

- ‘Abdullah ibn ‘Umar (all six authentic books)
- Malik ibn al-Huwayrith radi Allahu anhu (all six authentic books except Tirmidhi)
- Wa’il ibn Hujr radi Allahu anhu (all six authentic books except Tirmidhi)
- Abu Hurayrah radi Allahu anhu (Ibn Majah, Abu Dawud)
- ‘Umayr ibn Habib al-Laythi radi Allahu anhu (Ibn Majah)
- Abu Humayd al-Sa‘idi radi Allahu anhu (Ibn Majah, Abu Dawud, Tirmidhi)
- Abu Usayd al-Sa‘idi radi Allahu anhu (Ibn Majah, Abu Dawud)
- Sahl ibn Sa‘d al-Sa‘idi radi Allahu anhu (Ibn Majah, Abu Dawud)
- Muhammad ibn Maslamah radi Allahu anhu (Ibn Majah, Abu Dawud)
- ‘Ali ibn Abi Talib radi Allahu anhu (Tirmidhi, Abu Dawud)
- ‘Abdullah ibn ‘Abbas radi Allahu anhu (Ibn Majah, Abu Dawud)
- Anas radi Allahu anhu (Ibn Majah)
- Jabir ibn ‘Abdullah (Ibn Majah)
- ‘Abdullah ibn al-Zubayr radi Allahu anhu (Abu Dawud)
- Abu Qatadah ibn Rabi‘ radi Allahu anhu (Tirmidhi)

Imam Tirmidhi rahimahullah has mentioned the noble names of several Companions radi Allahu anhum ajma‘in from whom ahadith regarding raf‘ al-yadayn are narrated. Most of the names mentioned above are included among them. In addition to these, he has also mentioned the names of ‘Umar radi Allahu anhu and Abu Musa al-Ash‘ari radi Allahu anhu. Imam Ahmad rahimahullah, Bayhaqi rahimahullah, Daraqutni rahimahullah, and Tabarani rahimahullah have also narrated this issue from some other Companions radi Allahu anhum ajma‘in.

Lexical Explanation:
«يُحَاذِيّ» is in the meaning of «يُقَابِلُ», that is, opposite or equal.
«ثُمَّ يُكَبِّر» At the beginning of the prayer, both hands were raised to the level of the shoulders, then "Allahu Akbar" was said. In contrast, there is also mention in the hadith of first saying the takbir, then raising the hands, and of raising the hands simultaneously with the takbir. From this, it is understood that there is flexibility in this action. The narration of Sayyiduna Abu Humayd Sa‘idi radi Allahu anhu, which Abu Dawud has narrated and upon which the author has relied, also mentions raising the hands when going into bowing (ruku‘) and when rising from bowing.
«نَحْوَ حَدِيث ابْنِ عُمَر» That is, just as in the narration reported from Ibn ‘Umar radi Allahu anhuma, raising the hands at three occasions is established, so it is in this narration as well.
«فُرُوع أُذُنَيْهِ» The sides of the ears, meaning the upper edges. This is contrary to the narration in which raising the hands up to the shoulders is mentioned. The reconciliation and agreement between the two narrations is that the palms of the hands should be raised to the level of the shoulders, and the fingertips up to the level of the ears. This reconciliation is good. And even better is to consider it as an allowance for flexibility: sometimes raising the hands to the level of the ears, and sometimes to the level of the shoulders.

Benefits and Issues:
➊ The ahadith regarding raising the hands at three places are so numerous that they cannot be matched or equaled, and they are established with such authenticity that they cannot be rejected. From these ahadith, it is established that raising the hands is Sunnah at the time of the opening takbir (takbir tahrimah), when going into bowing (ruku‘), and when rising from bowing.
➋ From some ahadith, raising the hands at the beginning of the third rak‘ah after two rak‘ahs is also established. For details, see: [صحيح البخاري، الأذان، باب رفع اليدين إذا قام من الركعتين، حديث : 739، ومسند أحمد : 145/2، وسنن أبى داود، الصلاة، باب من ذكر أنه يرفع يديه إذا قام من الثنتين، حديث : 743، 744]
Most of the noble Companions radi Allahu anhum and the great Followers (Tabi‘in) rahimahumullah acted upon this. Imam Shafi‘i, Ahmad, Abu Thawr, Ibn al-Mubarak, Ishaq ibn Rahwayh, and according to the authentic narration, also from Imam Malik rahimahumullah, this is transmitted. In fact, from the narrations reported in Zad al-Ma‘ad and al-Talkhis al-Habir, etc., it is established that the Messenger of Allah sallallahu alayhi wa sallam continued to raise his hands throughout his life. Raising the hands is also established from the Rightly Guided Caliphs and even from the rest of the ten who were given glad tidings of Paradise (‘asharah mubashsharah). In contrast, there is no narration with an authentic chain that establishes not raising the hands. The details of this can be seen in [فتح الباري، التلخيص الحبير اور جلاء العينين فى تخريج روايات البخاري فى جزء رفع اليدين], etc. The testimony of Sayyiduna Wa’il ibn Hujr radi Allahu anhu in this matter is evidence that the Prophet sallallahu alayhi wa sallam always practiced raising the hands.
It is narrated that Sayyiduna Wa’il ibn Hujr radi Allahu anhu entered the fold of Islam after the Battle of Tabuk in 9 AH ([البداية والنهاية : 75/5، وشرح العيني على صحيح البخاري : 43/9]), and then returned to his homeland. The following year, when he again presented himself in the noble presence of the Prophet sallallahu alayhi wa sallam, it was the season of severe cold. He saw the noble Companions radi Allahu anhum raising their hands from beneath their garments. These were the last months of 10 AH. After this, in 11 AH, the Messenger of the Worlds sallallahu alayhi wa sallam passed away. From this, it is understood that he continued to raise his hands until the last part of his life. This practice was neither abrogated nor abandoned. Most of the noble Companions radi Allahu anhum, and in fact, in all the lands of Islam except Kufa, this practice continued. The majority of the jurists of Islam have preferred this. Besides Bukhari and Muslim, this hadith is also found in Sunan Abi Dawud, Jami‘ Tirmidhi, Sunan Nasa’i, Sunan Ibn Majah, Sunan Darimi, Muwatta’ Imam Malik, Musannaf ‘Abd al-Razzaq, Musannaf Ibn Abi Shaybah, Musnad Ahmad, Sahih Ibn Khuzaymah, Sahih Ibn Hibban, Musnad Abi ‘Awanah, Sunan Dar Qutni, and Sunan al-Kubra al-Bayhaqi, etc.

Takhrij al-Hadith:
[وأخرجه البخاري 735، من حديث ما لك به ورواه مسلم 390، من حديث ابن شهاب الزهري به]

Jurisprudential Explanation:
➊ The raising of the hands (raf‘ al-yadayn) before and after bowing (ruku‘) in prayer has been narrated by the following noble Companions (radi Allahu anhum):
◈ Sayyiduna Abdullah ibn Umar, Sayyiduna Malik ibn al-Huwayrith [صحيح بخاري : 737 وصحيح مسلم : 391]
◈ Sayyiduna Wa’il ibn Hujr [صحيح مسلم : 401]
◈ Sayyiduna Abu Humayd al-Sa‘idi [سنن الترمذي : 304 وقال : هذا ”حديث حسن صحيح“ و صححه ابن خزيمه : 587، وابن حبان، الاحسان : 1864، وابن الجارود : 192، وسنده صحيح]
◈ Sayyiduna Abu Bakr al-Siddiq [سنن الكبريٰ للبيهقي 73/2 وسنده صحيح]
◈ Sayyiduna Ali ibn Abi Talib [سنن الترمذي : 3423 وقال : ”هذا حديث حسن صحيح“ وصححه ابن خزيمه : 584 وسنده حسن]
◈ Sayyiduna Abu Musa al-Ash‘ari [سنن الدارقطني 292/1 ح 1111، وسنده صحيح]
◈ Sayyiduna Jabir ibn Abdullah al-Ansari [مسند السراج ص25 ح 92 وسنده حسن] and from nine (9) other Companions (radi Allahu anhum ajma‘in) as established from the hadith of Sayyiduna Abu Humayd (radi Allahu anhu). Therefore, it is established that the raising of the hands before and after ruku‘ in prayer is mutawatir (mass-transmitted).
◄ For further research on the mutawatir status of raf‘ al-yadayn, see [قطف الازهار المتناثره ح 33، لقط الآلي المتناثرة ح 62،نظم المتناثر ح 67، فتح الباري 203/1، اور التنقيد والايضاح للعراقي ص 270] and others.

➋ The following Companions (radi Allahu anhum) have also established the raising of the hands (before and after ruku‘):
◈ Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) [صحيح بخاري : 739، و جزء رفع اليدين للبخاري : 80 وسنده صحيح و صححه ابوداود : 741]
◈ Sayyiduna Malik ibn al-Huwayrith [صحيح بخاري : 737 و صحيح مسلم : 391]
◈ Sayyiduna Abu Musa al-Ash‘ari [سنن الدارقطني 292/1 ح 1111، وسنده صحيح]
◈ Sayyiduna Abu Bakr al-Siddiq [السنن الكبري للبيهقي 73/2 وسنده صحيح]
◈ Sayyiduna Abdullah ibn al-Zubayr [السنن الكبري للبيهقي 73/2 وسنده صحيح]
◈ Sayyiduna Ibn Abbas [مصنف ابن ابي شيبه 235/1 وسنده صحيح]
◈ Sayyiduna Anas ibn Malik [جزء رفع اليدين : 20 وسنده صحيح]
◈ Sayyiduna Jabir ibn Abdullah al-Ansari [مسند السراج : 92 رسند حسن]
◈ Sayyiduna Abu Hurairah [جزء رفع اليدين : 22 وسنده صحيح]
● The eminent Tabi‘i Sa‘id ibn Jubayr (rahimahullah) said: “The Companions of the Messenger of Allah (sallallahu alayhi wa sallam) used to raise their hands at the beginning of prayer, at the time of bowing, and after rising from bowing.” [السنن الكبري للبيهقي 75/2 وسنده صحيح]
◄ Thus, it is established that the practice of raising the hands is mutawatir from the Companions (radi Allahu anhum ajma‘in).

➌ The following Tabi‘in have established the raising of the hands:
◈ Muhammad ibn Sirin [مصنف ابن ابي شيبه 235/1ح 2436 وسندہ صحيح]
◈ Abu Qilabah al-Basri [مصنف ابن ابي شيبه 235/1ح 2437 وسندہ صحيح]
◈ Wahb ibn Munabbih [التمهيد 228/9 ومصنف عبدالرزاق : 2524 وهو صحيح]
◈ Salim ibn Abdullah al-Madani [جزء رفع اليدين :62 وسنده حسن]
◈ Qasim ibn Muhammad al-Madani [جزء رفع اليدين : 62 وسنده حسن]
◈ Ata ibn Abi Rabah [جزء رفع اليدين : 62 وسنده حسن]
◈ Mak‘hul al-Shami [جزء رفع اليدين : 62 وسنده حسن]
◈ Nu‘man ibn Abi ‘Ayyash [جزء رفع اليدين : 59 وسنده حسن]
◈ Tawus [السنن الكبري للبيهقي 74/2 وسنده صحيح]
◈ Sa‘id ibn Jubayr [السنن الكبري للبيهقي 75/2 وسنده صحيح]
◈ Hasan al-Basri [مصنف ابن ابي شيبه 235/1ح 2435 وسندہ صحيح] and others
◄ Thus, it is established that the practice of raising the hands is mutawatir from the Tabi‘in (rahimahum Allah ajma‘in).

➍ The following Imams have established the raising of the hands both in statement and action:
◈ Malik ibn Anas, author of al-Muwatta’ [سنن الترمذي: 255 وهو صحيح]
◈ al-Shafi‘i [كتاب الام 104/1]
◈ Ahmad ibn Hanbal [مسائل احد لابي داود ص 23]
◈ Ishaq ibn Rahwayh [جزء رفع اليدين : معرفة سنن والآثار للبيهقي، قلمي ج 1ص 225]
◈ Ibn al-Mubarak [تاويل مختلف الحديث لابن قتيبه ص 66 وسنده صحيح]
◈ Yahya ibn Ma‘in [جزء رفع اليدين : 121] and
◈ Humaydi [جزء رفع اليدين : 1] and others (rahimahum Allah ajma‘in)

➎ From the aforementioned evidences, it is established that to claim the raising of the hands is abrogated, abandoned, or less preferable is invalid.

➏ Imam al-Bukhari (rahimahullah) has made a general declaration that it is not established from any Companion that he did not perform the raising of the hands. See: [جزء رفع اليدين ح 76، 40، المجموع شرح المهذب للنووي 405/3]

➐ For detailed research on this subject, study the famous and established book of Imam al-Bukhari (rahimahullah), “Juz’ Raf‘ al-Yadayn” (with verification), and the present author’s book “Nur al-‘Aynayn fi Ithbat Mas’alah Raf‘ al-Yadayn.”

➑ It is not established from the Prophet (sallallahu alayhi wa sallam) that he ever abandoned the raising of the hands.

➑ For every finger raised in the raising of the hands, a person receives a good deed, or for each raising of the hands, ten (10) good deeds are recorded. See: [المعجم الكبير للطبراني 297/17 وسنده حسن ومسند الهيثمي فى مجمع الزوائد 103/2، و معرفة السنن والآثار للبيهقي قلمي 225/1 عن اسحاق بن راهويه وسنده صحيح]

Note:
The third narration to which Shaykh Abu al-Hasan al-Qabisi referred and declared defective is most likely the hadith in Sahih al-Bukhari (24) and Sahih Muslim (36), in which it is mentioned: «دَعْهُ فَإِنَّ الْحَيَاءَ مِنَ الْإِيمَانِ» This hadith is present in [موطأ امام مالك رواية يحييٰ 905/2 ح 1744] and, according to the preferred opinion, is authentic and not defective. And all praise is due to Allah.

➓ Raising the hands in prostrations (sujud) is not established by any authentic hadith. For details, see [نور العينين ص 189]

Benefit:
In this hadith, the affirmation of raising the hands (raf‘ al-yadayn) at the beginning of the prayer, when going into bowing (ruku‘), and when rising from bowing is established, and there are numerous related ahadith on this matter.

The summary of the lengthy hadith of Sayyiduna Abu Humayd al-Sa‘idi radi Allahu anhu is that the Messenger of Allah sallallahu alayhi wa sallam used to raise his hands at the beginning of the prayer, when going into bowing, when rising from bowing, and when standing up after two rak‘ahs. Other noble Companions radi Allahu anhum have also affirmed this hadith. [سنن ابي داود : 730 سنده صحيح]

From countless noble Companions radi Allahu anhum as well, it is established that the Messenger of Allah sallallahu alayhi wa sallam used to raise his hands at the beginning of the prayer, when bowing, and when rising from bowing. Ahadith narrated from Sayyiduna Abu Bakr al-Siddiq, ‘Ali ibn Abi Talib, Abu Hurayrah, Abu Musa al-Ash‘ari, Jabir ibn ‘Abdullah al-Ansari, and Abu Qatadah radi Allahu anhum are present in the well-known books.