Nasai

1186. Commentary:

➊ The first narration is brief; it only mentions the raising of the hands. This second narration is its elaboration. It clarifies that this raising of the hands was at the time of greeting (salam). In the beginning, the noble Companions (radi Allahu anhum), when saying «السَّلَامُ عَلَيْكُمْ», would also raise their hands, just as one signals greeting to a person standing at a distance with both speech and a gesture of the hand, so that if he cannot hear, he may understand by the gesture. And this was an ijtihadi (independent reasoning) action of some of the Companions (radi Allahu anhum).

➋ Some of the Hanafis, ignoring this clear situation, have separated the two hadiths, claiming that the first narration negates the unrestricted raising of the hands, and the second narration negates the raising of the hands at the time of salam. However, the consensus of the hadith scholars (muhaddithin) is that both narrations are statements about the same matter. One is concise, the other is detailed. Both are narrated from the same Companion. The context supports this.

➌ Some of the Hanafis, even after accepting both narrations as one, have said: "In any case, your expression of displeasure at raising the hands and your command to remain still is also contrary to the raising of the hands at bowing (ruku‘) and other places, because that too is contrary to stillness." With due respect, it is submitted: Why are your words and expression of displeasure not contrary to the raising of the hands at the opening takbir (takbir tahrimah), the qunut of witr, and the two ‘Eids? Are those not also contrary to stillness? If your words abrogate the raising of the hands at bowing and other places, then you should also beware for yourselves. These words would also abrogate the aforementioned raising of the hands (which you accept and practice). Then, raising the hands would be abrogated entirely. Where there are three for you, there are three for us. Allah, Allah, may goodness prevail.

➍ The reality is that these words are only against raising the hand to the right side at the time of salam (not facing the qiblah), and raising the hand to the left side when saying salam to the left. This very act of raising the hands has been likened to the tails of horses being raised, because even the Hanafis themselves consider the raising of the hands at bowing and other places to be sunnah, only they consider it abrogated. That is, the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) used to do it before, but later it was abrogated. Can that raising of the hands, which was done in following the Prophet (sallallahu alayhi wa sallam), be the subject of these words? Can the Prophet (sallallahu alayhi wa sallam) liken his own action to the swishing of the tails of unruly horses? Never, by Allah! Every fair-minded person will understand the same meaning from these narrations as the hadith scholars have determined: that this prohibition is only regarding the raising of the hands at salam, which was not facing the qiblah, i.e., it was not even similar to the prescribed (masnun) raising of the hands, but rather it was raising the hands to the right and left, just as a horse sometimes swishes its tail to the right and sometimes to the left. (For further details on raising the hands, see hadiths: 877–880, 1025, 1027.)

Hadith Commentary: Benefits and Issues:
This last narration is explicit evidence that the gesture with the hands, which was likened to the tails of unruly horses, refers to the gesture made at the time of concluding the prayer (salam), and it has no connection to the raising of the hands (raf‘ al-yadayn) during bowing (ruku‘).
Saeed Sahib himself has translated it as: "When we would conclude the prayer with salam, we would say 'as-salamu ‘alaykum' with a gesture of the hands." (Sharh Muslim: 1/1229)
When any one of you intends to conclude the prayer with salam, he should turn towards his companion and not gesture with his hand.
This (fa-nazara ilayna Rasool Allah sallallahu alayhi wa sallam)
is the result and explanation of this. Despite this, with great audacity, it has been claimed that this hadith is clear evidence for the Hanafi school that the command for raising the hands before and after bowing (ruku‘) was an initial instruction,
and later the Messenger of Allah sallallahu alayhi wa sallam abrogated it.
(Sharh Sahih Muslim: 1/1230)
Why did the raising of the hands (raf‘ al-yadayn) with the opening takbir (takbir tahrimah) remain exempt from abrogation?

Benefits and Issues:
SA It is narrated from Sayyiduna Jabir radi Allahu anhu, who states:
«خرج علينا رسول الله صلى الله عليه وسلم، فقال: مالي أراكم رافعي أيديكم كأنها أذناب خيل شمس؟ اسكنوا فى الصلاة!»
“The Messenger of Allah sallallahu alayhi wa sallam came to us and said, ‘What is the matter with me that I see you raising your hands like the tails of unruly horses? Be calm in prayer!’” [صحيح مسلم181/1،ح:430] EA SH Commentary: EH

➊ In this “authentic” hadith, there is no negation of raising the hands (raf‘ al-yadayn) when going into bowing (ruku‘) or rising from it. Rather, the consensus of the noble hadith scholars is that this relates to the tashahhud and the salam, not to the standing (qiyam). The same narration from Tamim bin Tarfa is present in brief form in Musnad al-Imam Ahmad [93/5], in which the words «وهم قعود» (the Prophet sallallahu alayhi wa sallam issued this statement while the Companions were sitting in tashahhud) are found. Its clarification and support is also found in another narration from Sayyiduna Jabir bin Samurah radi Allahu anhu in these words:
«كنا اذا صلينا مع رسول الله صلى الله عليه وسلم قلنا: السلام عليكم ورحمه الله، السلام عليكم ورحمة الله، وأشار بيده الي الجانبين، فقال رسول الله صلى الله عليه وسلم: علام تؤمون بأيديكم كأنها أذناب خيل شمس؟ انما يكفي أحدكم أن يضع يده على فخذه، ثم يسلم على أخيه من على يمينه وشماله.»
“When we used to pray (in congregation) with the Messenger of Allah sallallahu alayhi wa sallam, we would say, ‘as-salamu alaykum wa rahmatullah, as-salamu alaykum wa rahmatullah,’ and he would gesture with his hand to both sides. Upon this, the Messenger of Allah sallallahu alayhi wa sallam said, ‘Why do you gesture with your hands as if they are the tails of unruly horses? It is sufficient for one of you to place his hand on his thigh, then say salam to his brother praying with him on his right and left.’” [صحيح مسلم: 181/1 ح: 431]

This narration has also clarified the meaning of the previous narration. On top of this, the understanding of the hadith scholars is like gold upon gold. Therefore, it is not appropriate for the people of truth to claim from this hadith that raising the hands has been abrogated. No hadith scholar has presented this hadith as evidence for not raising the hands. How can a believer accept that the very act which the Prophet sallallahu alayhi wa sallam himself used to do, when he saw his Companions doing it, he likened it to the movement of the tails of unruly horses?

◈ Regarding this hadith, the Deobandi “Shaykh al-Hind” Mahmood Hasan Deobandi says:
“To respond with the narration of the tails of horses is not correct from the perspective of justice, because it is about the salam.” [تقارير شيخ الهند:65، مطبوعه اداره تاليفات اشرفيه ملتان]

◈ Regarding this hadith, Muhammad Taqi Usmani Hayati Deobandi says:
“But the just thing is that the Hanafi argument from this hadith is dubious and weak, because in the narration of Ibn al-Qabtiyyah, there is a clear statement about the time of salam. In the presence of this, it is apparent and most likely that the hadith of Sayyiduna Jabir radi Allahu anhu is about raising the hands at the salam, and to consider the two hadiths as separate, when both have the same narrator and the texts are nearly identical, is not free from remoteness. The reality is that it is one hadith and it is about raising the hands at the salam. The method of Ibn al-Qabtiyyah is detailed and the other is brief and concise, so the second should be interpreted in light of the first. Perhaps this is why Hazrat Anwar Shah Kashmiri nur Allah marqadahu did not mention this hadith among the Hanafi evidences.”

◈ The famous Hanafi, Imam Ibn Abi al-‘Izz rahimahullah (d. 792 AH) writes regarding this hadith:
«وما استدل به من حديث جابر بن سمرة رضى الله عنه قال: خرج علينا رسول الله صلى الله عليه وسلم فقال: مالي أراكم رافعي أيديكم كأنها أذناب خيل شمس ؟ اسكنوا فى الصلاة! رواه مسلم، وأن الأمر بالسكون فى الصلاة ينافي الرفع عندالركوع والرفع منه لا يقوي، لأنه قد جاء فى رواية أخري لمسلم عنه، قال: صلينا مع رسول الله صلى الله عليه وسلم، فكنا اذا سلمنا، قلنا بأيدينا: السلام عليكم، فنظر الينا رسول الله صلى الله عليه وسلم، فقال : ما لكم تشيرون بأيديكم كأنها أذناب خيل شمس، اذا سلم أحدكم فليلتفت الي صاحبه، ولا يؤمي بيده۔ وأيضا فلا نسلم أن الأمر بالسكون فى الصلا ينافي الرفع عند الركوع والرفع منه، لأن الأمر بالسكون ليس المراد منه ترك الحركة فى الصلاة مطلقا، بل الحركة المنافية للصلاة بدليل شرع الحركة للركوع والسجود ورفع اليدين عند تكبيرة الافتتاح وتكبير القنوت وتكبيرات العيدين، فان قيل: خرج ذلك بدليل، قيل: وكذلك خرج الرفع عند الركوع والرفع منه بدليل، فعلم أن المراد منه الاشارة بالسلام باليد.»
“And as for the argument from the authentic Muslim narration of Sayyiduna Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam forbade raising the hands like the tails of unruly horses and commanded calmness in prayer, and the claim that the command for calmness in prayer negates raising the hands when going into and rising from bowing, this is not a strong argument. Because in another narration from Jabir radi Allahu anhu in Sahih Muslim, it is narrated: ‘We (the Companions) used to pray in congregation with the Messenger of Allah sallallahu alayhi wa sallam. When we would say salam, we would say as-salamu alaykum with our hands (gesturing). The Messenger of Allah sallallahu alayhi wa sallam looked at us and said, “What is the matter with you that you gesture with your hands as if they are the tails of unruly horses? When one of you says salam, let him turn his face to his (neighboring) brother, and not gesture with his hand.”’ Likewise, we do not accept that the command for calmness in prayer negates raising the hands when going into and rising from bowing, because the command for calmness does not mean that all movement in prayer is to be abandoned, but rather it negates the movement that is contrary to the prayer. The evidence is that raising the hands is legislated (mashru‘) with bowing, prostration, the opening takbir (takbir al-tahrimah), the takbir of qunut, and the takbirs of the two ‘Eids (that too is movement). If someone says that this movement is excluded by evidence (from prohibition), then the same answer applies: raising the hands when going into and rising from bowing is also excluded by evidence (from prohibition). It is thus clear that what is meant by this (Sahih Muslim hadith of Jabir radi Allahu anhu) is gesturing with the hand at the time of salam.” [التنبيه على مشكلات الهداية لابن ابي العز الحنفي: 570/2، 571]
↰ Even after such clarification, if someone presents this hadith against the beloved sunnah of the Prophet sallallahu alayhi wa sallam of raising the hands, then it is regrettable that he makes such far-fetched and strange statements based on ignorance!

◈ Hafiz Ibn al-Mulaqqin rahimahullah (723–804 AH) writes about this hadith:
«وهو حديث جابر بن سمرة، فجعله معارضا لما قدمناه من أقبح الجهالات لسنة سيدنا رسول الله صلى الله عليه وسلم، لأنه لم يرد فى رفع الأيدي فى الركوع والرفع منه، وانما كانوا يرفعون أيديهم فى حالة السلام من الصلاة ويشيرون بها الي الجانبين، يريدون بذلك السلام على من على الجانبين، وهذا لا اختلاف فيه بين أهل الحديث، ومن له أدني اختلاط بأهله، وبرهان ذلك أن مسلم بن الحجاج رواه فى صحيحه من طريقين.»
“It is the hadith of Jabir bin Samurah radi Allahu anhu. To make it contrary to the narrations we have presented (about raising the hands) is the ugliest ignorance of the Sunnah of our Messenger sallallahu alayhi wa sallam, because this hadith is not about going into or rising from bowing. The real matter is that the Companions, at the time of turning for salam from the prayer, would raise their hands and gesture to both sides, intending to give salam. There is no difference of opinion about this among the hadith scholars and those even slightly connected to them. The evidence is that Imam Muslim narrated this hadith in his Sahih with two chains...” [البدر المنير لابن الملقن:485/3]

◈ The commentator of Sahih Muslim, Hafiz Nawawi rahimahullah (d. 676 AH) writes:
«وأما حديث جابر بن سمرة، فاحتجاجهم به من أعجب الأشياء، وأقبح أنواع الجهالة بالسنة، لأن الحديث لم يرد فى رفع الأيدي فى الركوع والرفع منه، ولكنهم كانوا يرفعون أيديهم فى حالة السلام من الصلاة ويشيرون بها الي الجانبين، يريدون بذلك السلام على من عن الجانبين، وهذا لا خلاف فيه بين أهل الحديث ومن له أدني اختلاط بأهل الحديث، ويبينه أن مسلم بن الحجاج رحمه الله رواه فى صحيحه من طريقين.»
“As for the hadith of Sayyiduna Jabir bin Samurah radi Allahu anhu, their (the Hanafis’) taking it as evidence is a great wonder and the ugliest example of ignorance of the Sunnah of the Messenger, because this hadith is not about raising the hands when going into or rising from bowing. Rather, the Companions, at the time of turning for salam from the prayer, would raise their hands and gesture to both sides, intending to give salam. There is no difference of opinion about this among the hadith scholars and those even slightly connected to them. This is clarified by the fact that Imam Muslim ibn al-Hajjaj rahimahullah narrated this hadith in his Sahih with two chains.” [المجموع:403/3]

◈ Imam Ibn Hibban rahimahullah (d. 354 AH) established a chapter on this hadith as follows:
«ذكر الخبر المقتضي للفظة المختصرة التى تقدم ذكرنا لها، بأن القوم انما بالسكون فى الصلاة عند الاشارة بالتسليم دون رفع اليدين عند الركوع.»
“The explanation of the hadith which necessitates that what is meant by the brief words we mentioned earlier is that the Companions were commanded to be calm only when gesturing salam in prayer, not when raising the hands in bowing.” [صحيح ابن حبان:تحت حديث:1880]

◈ The Commander of the Faithful in Hadith, Jurist of the Ummah, Sayyiduna Imam Bukhari rahimahullah (d. 256 AH) writes about this hadith of Jabir bin Samurah radi Allahu anhu:
«فانما كان هذا التشهد، لا فى القيام، كان يسلم يعضهم على بعض، فنهي النبى صلى الله عليه وسلم عن رفع الأيدي فى التشهد، ولا يحتج بهذا من لا حظ من العلم، هذا معروف مشهور، لا اختلاف فيه، ولو كان كما ذهب اليه لكان رفع الأيدي فى أول التكبيرة وأيضا تكبيرات صلاة العيدين منهيا عنها، لأنه لم يستثن رفعا دون رفع، وقد بينه حديث.»
“This hadith was about the tashahhud, not about the standing. The Companions would give salam to each other (by raising their hands), so the Prophet sallallahu alayhi wa sallam forbade raising the hands in tashahhud. No one who has any share of knowledge would take this hadith as evidence (for the prohibition of raising the hands). This is well-known and there is no difference of opinion about it. If the matter were as the objector (to raising the hands) claims, then raising the hands with the first takbir and the takbirs of ‘Eid should also be prohibited, because in this hadith the Prophet sallallahu alayhi wa sallam did not exclude any occasion for raising the hands. Then (the other) hadith has also clarified this.” [جزء رفع اليدين للامام البخاري:ص61۔62]

➋ If raising the hands is contrary to calmness in prayer, then why is it done at the beginning of the prayer, as well as in witr and the two ‘Eids? The raising of the hands at the beginning of the prayer is part of the prayer, as is narrated from Sayyiduna Malik bin Huwairith radi Allahu anhu: «كان اذا كبر رفع يديه.» “When the Prophet sallallahu alayhi wa sallam would say Allahu Akbar, he would raise his hands.” [صحيح مسلم: 168/1 ح: 391] It is established that the prayer begins with the opening takbir (takbir al-tahrimah).

Conclusion:
The hadith of Jabir bin Samurah radi Allahu anhu is, by consensus, related to the salam. According to Imam Bukhari, Hafiz Nawawi, and Hafiz Ibn al-Mulaqqin rahimahum Allah, anyone who takes it as evidence for not raising the hands is ignorant, and according to Mahmood Hasan Deobandi and Taqi Usmani Deobandi, such a person is unjust.

1000. Commentary:
➊ It is obligatory to observe humility and submissiveness both outwardly and inwardly in prayer. Idle movements are impermissible and forbidden. Prayer should be performed in the manner demonstrated by the Messenger of Allah (sallallahu alayhi wa sallam) and as learned by the noble Companions (radi Allahu anhum ajma'in).

➋ The aforementioned hadith is also found in Sahih Muslim, Hadith Fawad: [656], Darussalam: [968], and Sunan an-Nasa'i, Hadith [1327]. It is an authentic hadith and is among the well-known evidences that the Hanafi brothers present with great confidence in rejection and denial of raising the hands (raf‘ al-yadayn) in bowing (ruku‘). However, Imam Abu Dawud, Imam Muslim, and Imam Nawawi have brought it in the chapter of salutation (salam), and the correct reasoning is that at the time of salutation in the tashahhud, gesturing with the hands is prohibited, because in this hadith, it is at this very occasion that gesturing with the hands while giving salam is forbidden, not the general act of raising the hands (raf‘ al-yadayn). Imam al-Bukhari rahimahullah, in the section on raf‘ al-yadayn, states that the deduction of some scholars from the hadith of Jabir ibn Samurah (radi Allahu anhu) in denial of raising the hands in bowing is not correct; in reality, this pertains to the tashahhud, not the standing (qiyam), because some people used to greet each other by raising their hands. So the Prophet (sallallahu alayhi wa sallam) forbade them from gesturing with the hand during the tashahhud. And whoever has been given any portion of knowledge cannot use this hadith as evidence for denying raising the hands in bowing. This hadith is well-known and famous; there is no difference of opinion regarding it. If the matter were as they claim (that raising the hands is absolutely prohibited), then raising the hands would also be prohibited in the first opening takbir (takbirat al-tahrimah) and in the takbirs of Eid, because the hadith does not make any exception for any raising of the hands. And in the narration of Mus‘ar, it is mentioned that the one praying should place his hand on his thigh, then give salam. (Imam al-Bukhari rahimahullah says) Such people should fear Allah, that they do not fabricate things about the Messenger of Allah (sallallahu alayhi wa sallam) which he did not say. Allah, the Mighty and Majestic, says:
«فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ» [النور۔ 63]
"Let those beware who oppose his (the Prophet’s) command, lest a trial befall them or a painful punishment befall them." End quote. And it is evident that belittling the established Sunnah of the Prophet (sallallahu alayhi wa sallam), mocking it, and denying it is something that ruins one’s worldly life and Hereafter. «اللهم ارنا الحق حقا وارزقنا اتباعه وارنا الباطل باطلا وارزقنا اجتنابه»

1319. Commentary: From this hadith, it is clear that the Prophet sallallahu alayhi wa sallam’s likening of raising the hands to the tails of unruly horses refers to the act of greeting (salam) with the hands at the time of giving salam. It has no connection whatsoever to the raising of the hands (raf‘ al-yadayn) that is done when going into bowing (ruku‘) and when rising from bowing. To link it to that raising of the hands and to claim that the Prophet sallallahu alayhi wa sallam prohibited it is an act of scholarly dishonesty. May Allah protect us from it. (For details, see Hadith: 1185, 1168)

1327. Commentary: See, Hadith: 1186, 1319.