Tirmidhi

English Commentary:
1:
That is, with the opening takbir (takbir tahrimah), five in total,
meaning there are four additional takbirs in the first (rak‘ah).

2:
Thus, there are a total of seven additional takbirs. Its chain of narration up to Ibn Mas‘ud radi Allahu anhu is authentic,
but it is mawquf (stopped at the Companion); the actual practice of the Prophet sallallahu alayhi wa sallam was upon twelve additional takbirs,
and for us is the marfu‘ (narration attributed to the Prophet sallallahu alayhi wa sallam).

Note:
(There are many weak narrators in the chain,
but based on corroborating evidences, this hadith is authentic.
See:
Sahih Abi Dawud 1045-1046,
and al-‘Eidayn 26/989)

Raising the Hands (Raf‘ al-Yadayn) during the Additional Takbirs in the Eid Prayers
Raising the hands (raf‘ al-yadayn) during the additional takbirs (takbirat zawa’id) in the Eid prayers is absolutely correct, because the Prophet sallallahu alayhi wa sallam used to raise his hands with every takbir before bowing (ruku‘). [ابوداود ح 722، مسند احمد 2/ 133، 134 ح 6175، منتقی ابن الجارود ص 69 ح 178]
The chain of narration (isnad) of this hadith is absolutely authentic; the criticism made by some people in our era against this hadith is rejected.
Imam al-Bayhaqi and Imam Ibn al-Mundhir have established from this hadith that one should also raise the hands during the takbirs of the two Eids. See: [التلخيص الحبير ج 1 ص 86 ح 692 والسنن الكبريٰ للبيهقي 3/ 292، 293 والاوسط لابن المنذر 4/ 282]
Regarding the takbirs of Eid al-Fitr, ‘Ata ibn Abi Rabah (Tabi‘i) said: «نعم ويرفع الناس أيضًا» Yes! One should raise the hands during these takbirs, and (all) the people should also raise their hands. [مصنف عبدالرزاق 3/ 296 ح 5699، وسندہ صحیح]
The Imam of the people of al-Sham, al-Awza‘i rahimahullah, said: «نعم ارفع يديك مع كلهن» Yes, raise the hands with all these takbirs. [احكام العيدين للفريابي ح 136، وسنده صحيح]
Imam of the Abode of Hijrah, Malik ibn Anas rahimahullah, said: «نعم، إرفع يديك مع كل تكبيرة ولم أسمع فيه شيئًا» Yes, raise the hands with every takbir, and I have not heard anything (to the contrary). [احكام العيدين ح 137، وسنده صحيح]
In opposition to this correct view, there is an unsupported statement mentioned in the non-authoritative Maliki book “al-Mudawwanah.” [ج 1 ص 155]
This unsupported reference is rejected. For a refutation of “al-Mudawwanah,” see my book *al-Qawl al-Mateen fi’l-Jahr bi’l-Ta’meen* [ص 73]
Similarly, the reference from al-Nawawi is also rejected due to being unsupported. See: [المجموع شرح المهذب ج 5 ص 26]
The Imam of the people of Makkah, al-Shafi‘i rahimahullah, also held the view of raising the hands during the takbirs of the two Eids. See: [كتاب الأم ج 1 ص 237]
The Imam of Ahl al-Sunnah, Ahmad ibn Hanbal, said: «يرفع يديه فى كل تكبيرة» One should raise the hands with every (Eid) takbir. [مسائل احمد رواية ابي داود ص 60 باب التكبير فى صلوٰة العيد]
In opposition to all these reports from the Salaf, Muhammad ibn al-Hasan al-Shaybani wrote: «ولا يرفع يديه“» And (during the takbirs of the two Eids) the hands should not be raised. [كتاب الاصل ج 1 ص 374، 375 والاوسط لابن المنذر ج 4 ص 282]
This statement is rejected for two reasons:
➊ Muhammad ibn al-Hasan al-Shaybani is severely criticized (majruh).
See: [كتاب الضعفاء للعقيلي ج 4 ص 52، وسنده صحيح، و جزء رفع اليدين للبخاري بتحقيقي ص 32]
His authentication (tawthiq) is not established with a sound chain from any reliable hadith scholar, explicitly and with a sahih isnad. I have written a treatise on this subject, “al-Nasr al-Rabbani,” in which I have established that the aforementioned Shaybani is severely criticized.
➋ The statement of Muhammad ibn al-Hasan al-Shaybani is also rejected because it is contrary to the consensus and agreement of the righteous predecessors (salaf salihin).
. . . For the original article, see . . .
*Tahqiqi Maqalat*, Volume 1, page 47