Abu Dawud

745. Commentary:
There are two opinions regarding the explanation of «فروع اذنيه». One is that the soft fleshy part beneath the ear is also called «شحمة الاذن», and the second opinion is that the upper tip of the ear is referred to as «فرع الاذن», and the lexicon supports this latter view. Imam Shafi'i rahimahullah has reconciled these differing narrations by stating that the palms should be raised to the level of the shoulders, such that the thumbs are in line with the earlobes and the fingers are in line with the upper part (of the ear).

Fiqh al-Hadith:
The Practice of the Narrator of the Hadith:
◈ It is narrated from Abu Qilabah, the Tabi‘i (rahimahullah):
«أنه راى مالك بن الحويرث إذا صلى كبر ورفع يديه، ‏‏‏‏‏‏وإذا أراد أن يركع رفع يديه، ‏‏‏‏‏‏وإذا رفع راسه من الركوع رفع يديه، ‏‏‏‏‏‏وحدث أن رسول الله صلى الله عليه وسلم صنع هكذا .»
“He saw Sayyiduna Malik ibn al-Huwayrith (radi Allahu anhu) performing prayer. When he would pray, he would say Allahu Akbar and raise his hands (raf‘ al-yadayn); when he would go into bowing (ruku‘) and when he would rise from bowing, he would raise his hands, and he would state that the Messenger of Allah (sallallahu alayhi wa sallam) used to do the same.” [صحيح بخاري : 102/1، ح : 737، صحيح مسلم : 168/1، ح : 391]
↰ The Companion of the Messenger, Sayyiduna Malik ibn al-Huwayrith (radi Allahu anhu), after the passing of the Prophet (sallallahu alayhi wa sallam), continued to perform raf‘ al-yadayn in accordance with his command, and he would state that this was also the blessed practice of the Prophet (sallallahu alayhi wa sallam). Thus, it is established that the Prophet (sallallahu alayhi wa sallam) continued to perform raf‘ al-yadayn until his passing.

Hadith Commentary:
(1)
It is the habit of Imam Bukhari rahimahullah that he does not waste time in disorderly argumentation and debate to establish his position; rather, he mentions hadiths to prove his stance. It is well known regarding Imam Bukhari rahimahullah’s chapter headings that they are solid and substantial. Maintaining his style, he has cited two hadiths here regarding raising the hands (raf‘ al-yadayn). Following his method, we also present a few more hadiths in this regard so that the reader may find it easier to act upon this Sunnah:

* Abdullah ibn Zubair radi Allahu anhu says that he prayed behind Abu Bakr radi Allahu anhu, and he would raise both his hands up to his shoulders at the beginning of the prayer, before bowing (ruku‘), and when rising from ruku‘. He said that the Messenger of Allah sallallahu alayhi wa sallam would also raise his hands in the same way at the beginning of the prayer, before ruku‘, and after rising from ruku‘.
(al-Sunan al-Kubra lil-Bayhaqi, al-Salat: 2/73)

* When Umar al-Faruq radi Allahu anhu once intended to teach people the method of prayer, he stood facing the qiblah and raised both his hands up to his shoulders, then said Allahu Akbar. After that, he bowed (ruku‘) and again raised his hands in the same way, and when rising from ruku‘, he also performed raf‘ al-yadayn.
(al-Khilafiyat lil-Bayhaqi, referenced in Nasb al-Rayah: 2/415)

* Ali radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam would raise his hands at the beginning of the prayer, before going into ruku‘, after rising from ruku‘, and when standing up after two rak‘ahs.
(Sunan Abi Dawud, al-Salat, Hadith: 744)

* Abu Humayd al-Sa‘idi radi Allahu anhu narrated in a gathering of the noble Companions radi Allahu anhum that the Messenger of Allah sallallahu alayhi wa sallam would raise his hands when starting the prayer, when going into ruku‘, when rising from ruku‘, and when standing up after two rak‘ahs. All the Companions radi Allahu anhum said, “You have spoken the truth; indeed, the Messenger of Allah sallallahu alayhi wa sallam used to pray in this manner.”
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 304)

Some narrations indicate that Abu Qatadah, Sahl ibn Sa‘d al-Sa‘idi, and Abu Usayd al-Sa‘idi radi Allahu anhum were present in this gathering.
(Sahih Ibn Khuzaymah: 2/298)

Imam Muhammad ibn Yahya says that whoever heard this hadith and did not perform raf‘ al-yadayn, his prayer is deficient.
(Sahih Ibn Khuzaymah: 2/298)

* Wa’il ibn Hujr radi Allahu anhu says: I saw the Messenger of Allah sallallahu alayhi wa sallam; when he began the prayer, he would say Allahu Akbar and raise both his hands, then cover his hands with his garment and place his right hand over his left. When he intended to bow (ruku‘), he would take his hands out from his garment, say Allahu Akbar, and perform raf‘ al-yadayn. When rising from ruku‘, he would say “Sami‘a Allahu liman hamidah” and perform raf‘ al-yadayn.
(Sahih Muslim, al-Salat, Hadith: 896(401))

It should be noted that Wa’il ibn Hujr radi Allahu anhu was from Yemen and visited the Messenger of Allah sallallahu alayhi wa sallam twice in the 9th and 10th years of Hijrah. This proves that the Messenger of Allah sallallahu alayhi wa sallam continued to perform raf‘ al-yadayn until the 10th year of Hijrah. The Messenger of Allah sallallahu alayhi wa sallam passed away in the 11th year of Hijrah, so it is established that he performed raf‘ al-yadayn until the end of his life.

* Abu Musa al-Ash‘ari radi Allahu anhu once said to the people: “Shall I not show you the prayer of the Messenger of Allah sallallahu alayhi wa sallam?” Then he performed the prayer. When he said the opening takbir (takbir tahrimah), he performed raf‘ al-yadayn. Then, when he bowed (ruku‘), he performed raf‘ al-yadayn and said the takbir. Then, after saying “Sami‘a Allahu liman hamidah,” he raised both hands up to his shoulders. After that, he said: “Do likewise.”
(Sunan al-Daraqutni: 1/291, Hadith: 1292, Dar al-Ma‘rifah, Beirut)

* Abu Hurayrah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam would raise both his hands up to his shoulders at the beginning of the prayer, before ruku‘, and after ruku‘.
(Sunan Abi Dawud, al-Salat, Hadith: 738)

It should be noted that according to some narrations, Abu Hurayrah radi Allahu anhu was among those who confirmed the statement of Abu Humayd al-Sa‘idi radi Allahu anhu regarding raf‘ al-yadayn, when he narrated it in a gathering of the Companions radi Allahu anhum.
(Fath al-Bari: 2/397)

* Jabir ibn Abdullah radi Allahu anhu, when he began the prayer, when he bowed (ruku‘), and when he rose from ruku‘, would perform raf‘ al-yadayn and would say that the Messenger of Allah sallallahu alayhi wa sallam used to do likewise.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 868)

(2)
From the aforementioned hadiths, it is evident that the following Companions narrated the practice of raf‘ al-yadayn:
* Abdullah ibn Umar
* Malik ibn Huwairith
* Abu Bakr al-Siddiq
* Umar al-Faruq
* Ali
* Abu Humayd al-Sa‘idi
* Wa’il ibn Hujr
* Abu Musa al-Ash‘ari
* Abu Hurayrah
* Jabir ibn Abdullah radi Allahu anhum.

In addition, Sahl ibn Sa‘d al-Sa‘idi, Abu Usayd al-Sa‘idi, Muhammad ibn Maslamah, and Abu Qatadah radi Allahu anhum are among those who confirmed the narration of Abu Humayd al-Sa‘idi.

The definition of a mutawatir hadith is that it is narrated by at least ten narrators. From this research, it is clear that the hadiths regarding raf‘ al-yadayn are mutawatir (mass-transmitted). On this basis, the establishment of raf‘ al-yadayn is decisively proven (qat‘i al-thubut), and there is no doubt about it. Furthermore, al-Kattani, Ibn al-Jawzi, Hafiz Ibn Hajar, Ibn Hazm, Suyuti, al-‘Iraqi, Sakhawi, and Imam Ibn Taymiyyah rahimahumullah, among others, have explicitly stated the mutawatir status of raf‘ al-yadayn.

And Allah is the One whose help is sought.

Imam Bukhari rahimahullah also wrote a separate treatise, Juz’ Raf‘ al-Yadayn, to establish this mutawatir Sunnah, which has been published and is in circulation with the research and verification of my esteemed teacher Shah Badi‘ al-Din Rashidi rahimahullah.

A New Narration Against the Issue of Raf‘ al-Yadayn
A new narration has been derived against the issue of raf‘ al-yadayn (raising the hands), which for some time now has been vigorously presented in both writing and speech. Recently, a book titled “Tark-e-Raf‘ al-Yadayn” (Abandonment of Raf‘ al-Yadayn) has been published, in which this narration has been cited with reference to “Akhbar al-Fuqaha’ wa al-Muhaddithin.” Therefore, the investigation of this narration is also presented for your consideration:

Text of the Narration

It is written in “Akhbar al-Fuqaha’ wa al-Muhaddithin”:

«حدّثني عثمان بن محمد قال: قال لي عبيد الله بن يحيي: حدثني عثمان بن سوادة ابن عباد عن حفص بن ميسرة عن زيد بن أسلم عن عبدالله بن عمر قال: كنا مع رسول الله صلى الله عليه وسلم بمكة نرفع أيدينا فى بدء الصلاة وفي داخل الصلاة عندالركوع فلما هاجر النبى صلى الله عليه وسلم إلى المدينة ترك رفع اليدين فى داخل الصلاة عند الركوع وثبت علٰي رفع اليدين فى بدء الصلاة.»

[ص 214 ت 378، تركِ رفع يدين ص 491]

The narration presented by those who abandon raf‘ al-yadayn is, in many respects, fabricated and false.

Proof Number 7:

In the text of this narration, it is stated that the Messenger of Allah sallallahu alayhi wa sallam abandoned raf‘ al-yadayn at the time of bowing (ruku‘) after migrating to Madinah. However, it is established from authentic and reliable ahadith that the Prophet sallallahu alayhi wa sallam used to perform raf‘ al-yadayn in Madinah.

It is narrated from Abu Qilabah rahimahullah that:

Malik ibn al-Huwayrith radi Allahu anhu, when he would pray, would raise his hands with the takbir, and when he would bow (ruku‘), he would raise his hands, and when he would rise from ruku‘, he would raise his hands, and he would say that the Messenger of Allah sallallahu alayhi wa sallam used to do likewise.

[صحيح مسلم 1/ 168 ح 391 وصحيح بخاري 1/ 102 ح 737]

Malik ibn al-Huwayrith al-Laythi radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam at the time when he (the Prophet) was preparing for the expedition of Tabuk (in Madinah). See: [فتح الباري ج 2 ص 110 ح 628]

It is narrated from Wa’il ibn Hujr al-Hadrami radi Allahu anhu that:

He saw the Prophet sallallahu alayhi wa sallam raising his hands at the beginning of the prayer, before bowing (ruku‘), and after rising from ruku‘.

[صحيح مسلم ج 1 ص 173 ح 401]

‘Ayni al-Hanafi writes:

«وائل بن حجر أسلم فى المدينة فى سنة تسع من الهجرة»

And Wa’il ibn Hujr became Muslim in Madinah in the ninth (9th) year of Hijrah.

[عمدة القاري ج 5 ص 274]

Among the delegations that came to the Prophet sallallahu alayhi wa sallam in the 9th year of Hijrah, Hafiz Ibn Kathir al-Dimashqi has mentioned the arrival of Wa’il radi Allahu anhu. [البدايه والنهايه ج 5 ص 71]

After this, (the following year, 10 AH) he came again, and in that year too, he witnessed the practice of raf‘ al-yadayn. [سنن ابي داود: 727، صحيح ابن حبان، الاحسان 3/ 169 ح 1857]

It is thus evident that the Prophet sallallahu alayhi wa sallam did not abandon raf‘ al-yadayn in Madinah; rather, he continued to perform raf‘ al-yadayn before and after ruku‘ even in Madinah.

From this, it is clear that the narration from Akhbar al-Fuqaha’ is fabricated.

For the original article, see Nur al-‘Aynayn fi Ithbat Raf‘ al-Yadayn (new edition, pages 205 to 211), and also see Fatawa ‘Ilmiyyah, known as Tawdhih al-Ahkam (Volume 1, pages 356 to 362) by al-Hafiz Abu Tahir Zubair ‘Ali Za’i (rahimahullah).

Explanation:
◈ Imam Muhammad bin Idris, Shafi’i rahimahullah (150-204 AH) states:
We issue fatwa in accordance with this hadith, and we instruct that whoever rises from prostration (sajdah) or from the tashahhud (testification) in prayer to the next rak’ah, should, following the Sunnah, support himself with both hands on the ground. This action is closer to humility, is beneficial for the one praying, and is also a means of preventing falling. Any other manner of rising, in my view, is disliked (makruh). [كتاب الام : 101/1]

◈ Regarding this hadith, the leader of the jurists, the Commander of the Faithful in Hadith, Imam Muhammad bin Isma’il al-Bukhari rahimahullah (194-256 AH) established this chapter:
«بَابُ : كَيْفَ يَعْتَمِدُ عَلَى الأَرْضِ إِذَا قَامَ مِنَ الرَّكْعَةِ:»
“The explanation of how the one praying should support himself on the ground when rising from (the first and third) rak’ah.”

◈ The commentator of Sahih al-Bukhari, Hafiz Ibn Hajar al-‘Asqalani rahimahullah (773-852 AH), clarifies the intent of Imam Bukhari rahimahullah, writing:
«والغرض منه هنا ذكر الاعتماد على الارض عند القيام من السجود او الجلوس»
“Imam Bukhari rahimahullah’s intent is that when rising from prostration and tashahhud, one should support oneself with the hands on the ground.” [فتح الباري شرح صحيح البخاري : 303/2]

Proof Number: ➋
Azraq bin Qays, the Tabi’i, rahimahullah, narrates:
I saw Sayyiduna ‘Abdullah bin ‘Umar radi Allahu anhuma rising in prayer and supporting himself with both hands. [مصنف ابن ابي شيبه : 394/1وسنده صحيح]

Proof Number: ➌
Khalid bin Mihran Hadhdha narrates:
“I saw Abu Qilabah and Hasan al-Basri rahimahullah both supporting themselves with both hands when rising for the next rak’ah in prayer.” [مصنف ابن ابي شيبه : 395/1 وسنده صحيح ان صح سماع عبادة بن العوام من خالد]

Hadith Commentary:

That is, after performing the sitting of rest (jalsah istirahah), then both hands are placed on the ground for support while standing up, just as an elderly person leans on both hands while kneading dough. The Hanafis have taken evidence to the contrary from the hadith in Tirmidhi, which states that the Prophet (sallallahu alayhi wa sallam) would stand up on the toes of his feet; however, this hadith is weak. Besides, it can be inferred from this that sometimes the Prophet (sallallahu alayhi wa sallam) performed the sitting of rest and sometimes he did not. This is the position of the Ahl al-Hadith: they consider the sitting of rest to be recommended (mustahabb), and there is no evidence that the Prophet (sallallahu alayhi wa sallam) did so due to weakness or illness. To say that the purpose of prayer is not rest is analogy (qiyas) in opposition to the text (nass), and that is invalid.

(Maulana Waheed al-Zaman)

Hadith Commentary:
(1)
In this hadith, the prayer of Abu Qilabah’s teacher, Amr ibn Salamah, is described as being like the prayer of the Messenger of Allah (sallallahu alayhi wa sallam). Two things are mentioned in particular about his prayer:
* Completion of the takbir
* Reliance upon the ground

There are two meanings for the completion of the takbir:
* That the number of all takbirs in the prayer be completed, which in four rak‘ahs is up to twenty-two.
* That “Allahu Akbar” be prolonged so that it encompasses the entire transitional movement.

There are also two meanings for reliance upon the ground:
* During prostration (sujud), placing the elbows on the knees or thighs, as Imam al-Tirmidhi rahimahullah has intended in the chapter “al-I‘timad fi al-Sujud.”
* Placing both hands on the ground for support when rising after the second prostration.

At this point, the second meaning of reliance upon the ground is intended. Thus, Shah Waliullah rahimahullah has written that, according to Imam al-Shafi‘i rahimahullah, it is Sunnah to rise after prostration by supporting oneself with the hands on the ground, while the Hanafis have denied its Sunnah status.

When rising after prostration, instead of supporting themselves with both hands on the ground, they rise straight like an arrow, and as evidence they present the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) would rise like an arrow without supporting himself on his hands. However, this hadith is fabricated and spurious, because in its chain is a narrator named Khasib ibn Jahdar, who is a liar. (Majma‘ al-Zawa’id: 2/135, Hadith: 2806)

Moreover, this narration is also contrary to the aforementioned hadith in Sahih al-Bukhari, in which it is explicitly stated that when rising after the second prostration, both hands are placed on the ground for support.

(2)
The question is: What should be the manner of the hands when rising by supporting oneself on the ground? Should one rise with open hands or with fists clenched? Regarding this, Azraq ibn Qays states that he saw Ibn ‘Umar radi Allahu anhu, when he would stand for the second rak‘ah in prayer, he would rise by supporting himself on the ground with clenched fists, like a person kneading dough.

When I asked him about this, he replied:
I saw the Messenger of Allah (sallallahu alayhi wa sallam) do this.
(Gharib al-Hadith by Abu Ishaq al-Harbi, Bab ‘Ajn: 2/525)

Although this narration has been objected to due to Haytham ibn ‘Imran, Imam Ibn Hibban has mentioned it in Kitab al-Thiqat. The hadith scholar of our era, Shaykh al-Albani rahimahullah, has graded this narration as hasan.
(Silsilat al-Ahadith al-Da‘ifah: 2/392)

Some contemporary scholars have also interpreted it to mean that sometimes open hands are used when kneading dough, so there is allowance to rise by supporting oneself with open hands as well. However, this interpretation is contrary to the actual practice, because dough is not kneaded with open hands, but rather with clenched fists.

On this basis, our research is that when rising for each rak‘ah, one should support oneself on the ground with clenched fists. However, if there is an excuse or difficulty, there is allowance to rise with open hands.
And Allah knows best.

‘Allamah ‘Ayni rahimahullah has described this manner with reference to the jurists.
(‘Umdat al-Qari: 4/568)

(3)
In summary, the manner of prostration is as follows:
* When going into prostration, first place both hands on the ground.
(Musnad Ahmad: 2/381)
* During prostration, the following seven body parts should touch the ground:
(1) Forehead and nose
(2-3) Both hands
(4-5) Both feet
(6-7) Both knees
(Sahih Muslim, al-Salat, Hadith: 1100(491))
* During prostration, the hands should be on the ground while the elbows are raised off the ground.
(Sahih Muslim, al-Salat, Hadith: 1104(494))
* During prostration, the heels of the feet should be joined together.
(al-Mustadrak lil-Hakim: 1/228)
* In prostration, the toes should be facing the qiblah and the feet should be upright.
(Sahih al-Bukhari, al-Adhan, Hadith: 828)
* In prostration, the arms should be spread, hands away from the sides, chest, abdomen, and thighs raised off the ground, the abdomen separated from the thighs, and the thighs from the shins.
(Sunan Abi Dawud, al-Salat, Hadith: 963, 730)
* During prostration, the fingers of the hands should be joined together.
(al-Mustadrak lil-Hakim: 1/244)
Also, when needed, it is permissible to prostrate on a piece of cloth.
(Sahih al-Bukhari, al-Salat, Hadith: 385)

It should be noted that the method of prostration for both men and women is as described above; no specific method for women is established from any hadith other than this.

881. Commentary:

➊ It is understood that raising the hands (raf‘ al-yadayn) should be done while in the standing position (qiyam) before going into bowing (ruku‘), not while moving into it. Similarly, when one raises the head and stands up straight, then the hands should be raised, not while rising. In other words, raf‘ al-yadayn should be performed while in the standing position.

➋ Both companions, Wa’il ibn Hujr and Malik ibn al-Huwayrith (radi Allahu anhuma), embraced Islam towards the end of the blessed life of the Messenger of Allah (sallallahu alayhi wa sallam). Both performed prayer behind the Prophet (sallallahu alayhi wa sallam), and both narrate hadiths regarding raising the hands before and after bowing (ruku‘). This proves that the claim of raf‘ al-yadayn being abrogated is incorrect; rather, it was a continuous practice of the Prophet (sallallahu alayhi wa sallam).

1144. Commentary: All the narrations regarding raising the hands (raf‘ al-yadayn) in prostration (sujud) are weak. For further details, see Hadith: 1088.

1025. Commentary: Malik bin Huwairith (radi Allahu anhu) came to the service of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Munawwarah in the month of Rajab al-Murajjab, 9 AH. Another narrator of the hadith regarding raising the hands (raf‘ al-yadayn), the Companion of the Messenger, Wa’il bin Hujr (radi Allahu anhu), came in Shawwal al-Mukarram, 10 AH. It is thus known that the Messenger of Allah (sallallahu alayhi wa sallam) continued to perform raf‘ al-yadayn until the end of his life. This hadith refutes the claim of abrogation (naskh) made by the Hanafis. The subtle point is that the Hanafis do not accept the raising of the hands when going into and rising from bowing (ruku‘), which is established by very strong chains of transmission, yet they accept the raising of the hands in the qunut of witr and in the takbirat of the two ‘Eids, which are not established from the Prophet (sallallahu alayhi wa sallam) with authentic chains. It is astonishing: if raf‘ al-yadayn is abrogated, then why were these two not abrogated? After all, what is the reason for this distinction? The objections raised against raf‘ al-yadayn in ruku‘—do they not also apply to the raising of the hands in qunut? Raf‘ al-yadayn is both abrogated and contrary to the tranquility of prayer, yet it is repeatedly performed at the beginning of prayer, during the prayer in the qunut of witr, and in the takbirat of the two ‘Eids? Is only the raf‘ al-yadayn of ruku‘ so objectionable that it is both criticized and prohibited? Is there any reasonable cause for the abrogation of only the raf‘ al-yadayn of ruku‘? Either abolish all, or accept all. O people of understanding! (For further discussion, see the benefits under hadith number 877 and those that follow.)