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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: من قال يرفع يديه حذو منكبيه
Chapter: Those who said he raises his hands level with his shoulders
Bayhaqi 2307 — Those who said he raises his hands level
اُردوEn
أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْوَلِيدِ الْفَقِيهُ، ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنا مُحَمَّدُ بْنُ الْمُثَنَّى، ثنا ابْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، ح وَأَخْبَرَنَا أَبُو الْحَسَنِ الْمُقْرِئُ، أنبأ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ، ثنا يُوسُفُ بْنُ يَعْقُوبَ، ثنا مُحَمَّدُ بْنُ الْمِنْهَالِ، ثنا يَزِيدُ بْنُ زُرَيْعٍ، ثنا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ نَصْرِ بْنِ عَاصِمٍ اللَّيْثِيِّ، عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " إِذَا كَبَّرَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا فُرُوعَ أُذُنَيْهِ، وَإِذَا رَكَعَ كَذَلِكَ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ كَذَلِكَ " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى وَرَوَاهُ إِسْمَاعِيلُ بْنُ عُلَيَّةَ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، وَقَالَ فِي أَوَّلِهِ: رَفَعَ يَدَيْهِ حَتَّى يَجْعَلَهُمَا قَرِيبًا مِنْ أُذُنَيْهِ، وَكَذَلِكَ قَالَهُ هِشَامٌ الدَّسْتُوَائِيُّ عَنْ قَتَادَةَ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ، وَقَالَ فِي الرِّوَايَةِ الْأُخْرَى: إِلَى فُرُوعِ أُذُنَيْهِ، وَرَوَاهُ شُعْبَةُ، عَنْ قَتَادَةَ، فَقَالَ: حَتَّى يُحَاذِيَ بِهِمَا فُرُوعَ أُذُنَيْهِ، وَفِي رِوَايَةٍ أُخْرَى: حَذْوَ مَنْكِبَيْهِ، وَإِذَا اخْتَلَفَتْ هَذِهِ الرِّوَايَاتُ فَإِمَّا أَنْ يُؤْخَذَ بِالْجَمِيعِ فَيُخَيَّرَ بَيْنَهُمَا، وَإِمَّا أَنْ تُتْرَكَ رِوَايَةُ مَنِ اخْتَلَفَتِ الرِّوَايَةُ عَلَيْهِ، وَيُؤْخَذَ بِرِوَايَةِ مَنْ لَمْ يُخْتَلَفْ عَلَيْهِ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لِأَنَّهَا أَثْبَتُ إِسْنَادًا، وَأَنَّهَا حَدِيثُ عَدَدٍ وَالْعَدَدُ أَوْلَى بِالْحِفْظِ مِنَ الْوَاحِدِ. قَالَ الشَّيْخُ رَحِمَهُ اللهُ: وَمَعَ رِوَايَتِهِمْ فِعْلُ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ.
It is narrated from Sayyiduna Malik bin al-Huwayrith (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) said the opening takbir (takbirat al-ihram), he would raise his hands up to his earlobes; and when he bowed he would do the same; and when he raised his head from bowing he would also do the same.
Isma'il bin Ulayyah narrated this hadith from Sa'id bin Abi Arubah, and at its beginning there is that he (peace and blessings be upon him) raised his hands and brought them close to his ears.
Likewise Hisham al-Dastuwa'i said the same from Qatadah in one of his two narrations, and in the other narration he said that he raised his hands up to his earlobes.
Shu'bah transmitted it from Qatadah, and he said that he (peace and blessings be upon him) brought his hands up to the level of his earlobes; and in another narration, that he brought them up to the level of his shoulders.
When these narrations differ, then either all of them are taken and one has the choice between them,
or the narration of the one about whom the reports differ is left, and the narration of the one about whom they do not differ is taken.
Imam al-Shafi'i (may Allah have mercy on him) said: Because it is more established in its chain, and it is the hadith of a number of narrators, and a number is more likely to preserve it than one.
The Shaykh (al-Bayhaqi) said: Along with these narrations, this is also the practice of Sayyiduna Umar (may Allah be pleased with him).
Isma'il bin Ulayyah narrated this hadith from Sa'id bin Abi Arubah, and at its beginning there is that he (peace and blessings be upon him) raised his hands and brought them close to his ears.
Likewise Hisham al-Dastuwa'i said the same from Qatadah in one of his two narrations, and in the other narration he said that he raised his hands up to his earlobes.
Shu'bah transmitted it from Qatadah, and he said that he (peace and blessings be upon him) brought his hands up to the level of his earlobes; and in another narration, that he brought them up to the level of his shoulders.
When these narrations differ, then either all of them are taken and one has the choice between them,
or the narration of the one about whom the reports differ is left, and the narration of the one about whom they do not differ is taken.
Imam al-Shafi'i (may Allah have mercy on him) said: Because it is more established in its chain, and it is the hadith of a number of narrators, and a number is more likely to preserve it than one.
The Shaykh (al-Bayhaqi) said: Along with these narrations, this is also the practice of Sayyiduna Umar (may Allah be pleased with him).
