In this article, a scholarly review is presented of the narration attributed to Hazrat Ali (may Allah be pleased with him) in which it is said that he did not raise his hands again in prayer after the Takbir al-Tahrima. According to the esteemed Muhaddithin, this narration is weak both in chain and content, and several Imams of Hadith have classified it as "fabricated/unsupported/denied." In contrast, some later jurisprudential/explanatory sources have attempted to strengthen this narration, but these efforts are questionable in the light of the principles of Hadith. The main objective is to clarify that the negation of raising the hands is not established from Hazrat Ali (may Allah be pleased with him), while the narrations affirming the raising of hands are stronger and more authentic.
① Narration of the Author Ibn Abi Shaybah (2442)
مَنْ كَانَ يَرْفَعُ يَدَيْهِ فِي أَوَّلِ تَكْبِيرَةٍ ثُمَّ لَا يَعُودُ
2442 - حَدَّثَنَا وَكِيعٌ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ قِطَافٍ النَّهْشَلِيِّ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ، عَنْ أَبِيهِ، «أَنَّ عَلِيًّا، كَانَ يَرْفَعُ يَدَيْهِ إِذَا افْتَتَحَ الصَّلَاةَ، ثُمَّ لَا يَعُودُ»
Translation:
“It is narrated from Hazrat Ali (may Allah be pleased with him) that when he started the prayer, he would raise his hands (at the beginning), then he would not raise them again.”
Reference: Al-Kitab: Al-Musannaf fi al-Ahadith wa al-Athar
Author: Abu Bakr ibn Abi Shaybah, Abdullah ibn Muhammad ibn Ibrahim ibn Uthman al-Absi (died: 235 AH)
Author: Abu Bakr ibn Abi Shaybah, Abdullah ibn Muhammad ibn Ibrahim ibn Uthman al-Absi (died: 235 AH)
Brief Explanation:
This narration is occasionally mentioned as a saying/action of Hazrat Ali (RA), but according to the hadith scholars, there are aspects in its chain of transmission that make it problematic to use it as a definitive proof.
② Shah Waliullah Dehlawi’s Classification: General Nature of the Books of the Third Category
والطبقة الثَّالِثَة: مسانيد وجوامع ومصنفات صنفت - قبل البُخَارِيّ وَمُسلم وَفِي زمانهما وبعدهما - جمعت بَين الصَّحِيح وَالْحسن والضعيف
وَالْمَعْرُوف والغريب والشاذ وَالْمُنكر وَالْخَطَأ وَالصَّوَاب وَالثَّابِت والمقلوب...
فَهِيَ بَاقِيَة على استتارها واختفائها وخمولها كمسند أبي عَليّ ومصنف عبد الرازق ومصنف أبي بكر بن أبي شيبَة... وَكَانَ قصدهم جمع مَا وجدوه لَا تلخيصه وتهذيبه وتقريبه من الْعَمَل.
Translation:
“The third category includes those Musnads, Jami‘ and compilations which were authored before Bukhari and Muslim, during their time, or after them. These contain all kinds of narrations—Sahih, Hasan, Da‘if; Ma‘ruf, Gharib, Shadh, Munkar; correct and incorrect; authentic and fabricated... and the purpose of these authors is generally to collect material, not to summarize, refine, and make it suitable for practical application.”
Reference: Al-Kitab: Hujjatullah al-Balighah
In this context, a fundamental statement of Shah Waliullah:
وَأما الثَّالِثَة فَلَا يُبَاشِرهَا للْعَمَل عَلَيْهَا وَالْقَوْل بهَا إِلَّا النحارير الجهابذة الَّذين يحفظون أَسمَاء الرِّجَال وَعلل الْأَحَادِيث، نعم رُبمَا يُؤْخَذ مِنْهَا المتابعات والشواهد.
Translation:
“Direct application or reasoning based on the narrations of the third category is the work of experts who know the narrators and the defects; however, sometimes corroborations and evidences are derived from these books.”
Reference: Al-Kitab: Hujjatullah al-Balighah
Brief Explanation:
This technical criticism is important because a lot of material accumulates in the writings; therefore, making any unique narration the "original issue" without investigation is not in accordance with the methodology of the Muhaddithin.
③ Imam Darimi's Ruling (Narrated from Imam Bayhaqi's authentic chain)
3277 - قَالَ الدَّارِمِيُّ: فَهَذَا قَدْ رُوِيَ مِنْ هَذَا الطَّرِيقِ الْوَاهِي عَنْ عَلِيٍّ.
Translation:
Imam Darimi said: "This (narration) has been transmitted from Hazrat Ali (RA) through the same weak (fabricated) chain."
Reference: Al-Kitab: Ma'rifat al-Sunan wal-Athar
Introduction of Imam Darimi (with authentication of the Imams):
الإِمَامُ، العَلاَّمَةُ، الحَافِظُ، النَّاقِدُ... الدَّارِمِيُّ... صَاحِبُ (المُسْنَدِ) الكَبِيْرِ وَالتَّصَانِيْفِ.
Translation:
Imam Darimi: Imam, scholar, Hafiz, critic... and the author of major Musnads and compilations.
Reference: Al-Kitab: Siyar A'lam al-Nubala
عُثْمَان بن سعيد... الدارمى... مُحدث هراة وَأحد الْأَعْلَام الثِّقَات... الإِمَام فى الحَدِيث وَالْفِقْه...
Translation:
Uthman bin Saeed Darimi... Muhaddith of Herat, among the trustworthy scholars, Imam of Hadith and Fiqh...
Reference: Al-Kitab: Tabaqat al-Shafi'iyyah al-Kubra
Brief Explanation:
When a critic Imam calls the chain of a narration "fabricated," then essentially this criticism carries weight, and this is the path of the Muhaddithin.
④ Imam Shafi'i's Verdict: "This is not established from Hazrat Ali (RA)"
وفي القديم للشافعي قال... قال الشافعي: ما قاله لا يثبت عن علي وابن مسعود
Translation:
According to Imam Shafi'i (in the old book): It is not established from Hazrat Aliؓ and Ibn Mas'udؓ that they did not raise their hands anywhere in the prayer except at Takbir-e-Tahrima.
Reference: Al-Kitab: Sharh Ibn Majah li-Mughallatai
Brief Explanation:
This is a very strong fundamental point that when an Imam Mujtahid/Muhaddith clarifies that this attribution is "not established," it cannot be easily ignored.
⑤ Denial of Sufyan Thawri (Narration of Imam Bukhari)
... قال بن مهدي ذكرت لسفيان عن أبي بكر عن عاصم بن كليب أن عليا كان يرفع يديه ثم لا يعود فأنكره
Translation:
Abdur Rahman bin Mahdi said: I mentioned to Sufyan (Thawri) the narration that Hazrat Aliؓ used to raise his hands and then did not do so again; Sufyan Thawri denied it.
Reference: Al-Kitab: Al-Kuna li-Bukhari
Brief Explanation:
The main point here is the "denial"; that is, according to the Imams of critique, this matter is not reliable.
⑥ Clarification of Hafiz Ibn al-Mulaqqin: The narration is weak
وَأما الْآثَار فأثر عَلّي رَضِيَ اللَّهُ عَنْه ضَعِيف لَا يَصح عَنهُ، وَمِمَّنْ ضعفه البُخَارِيّ
Translation:
"This narration attributed to Hazrat Aliؓ is weak and is not authentically established from him; and among those who have called it weak is Imam Bukhari as well."
Reference: Al-Kitab: Al-Badr al-Munir fi Takhrij al-Ahadith wal-Athar al-Waqi'ah fi al-Sharh al-Kabir
Brief Explanation:
This text also supports Imam Bukhari's position that the narration of negation is not strong.
⑦ Point on the narration of negation according to Imam Ahmad bin Hanbal's method
... قَالَ ابي وَلم يروه عَن عَاصِم غير ابي بكر النَّهْشَلِي اعلمه كَأَنَّهُ انكره
Translation:
Abdullah bin Ahmad says: My father (Imam Ahmad) said: "To my knowledge, this narration from Asim (bin Kulaib) was narrated by no one other than Abu Bakr Nahshali, as if it was considered (in its place) rejected."
Reference: Al-Kitab: Masa'il Ahmad bin Hanbal, narration of his son Abdullah
Brief Explanation:
Here the issue of "singularity" emerges; and when there are indications from the Imams of criticism along with singularity, the weakness becomes more apparent.
⑧ Ibn Abdulhadi Al-Maqdisi: Negation is not established
وقد روى هذه السُّنَّة عن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جماعة من الصحابة منهم: عمر وعليٌّ
Translation:
The Sunnah of raising the hands has been narrated from a group of the Companions of the Prophet ﷺ, including Umar and Ali رضي الله عنهما.
Reference: Al-Kitab: Tanqih al-Tahqiq fi Ahadith al-Ta'liq
ولم يثبت عن أحدٍ من الصحابة أنَّه لم يرفع
Translation:
"It is not established from any one Companion that he did not raise his hands (in prayer)."
Reference: Al-Kitab: Tanqih al-Tahqiq fi Ahadith al-Ta'liq
Brief Explanation:
This passage summarizes the issue: a negating attribution is not established from any of the Companions.
⑨ Imam Bayhaqi: A new Sunnah is not established from Abu Bakr Nahshali’s unique narration
وَلَكِنْ لَيْسَ أَبُو بَكْرٍ النَّهْشَلِيُّ مِمَّنْ يُحْتَجُّ بِرِوَايَتِهِ أَوْ تَثْبُتُ بِهِ سُنَّةٌ لَمْ يَأْتِ بِهَا غَيْرُهُ
Translation:
“Abu Bakr Nahshali is not a narrator from whom continuous proof can be taken, nor can a Sunnah be established from such a unique narration of his that no one else has reported.”
Reference: Al-Kitab: Al-Khilafiyyat Bayn al-Imamain al-Shafi'i wa Abi Hanifa wa Ashabih
Brief Explanation:
Here Imam Bayhaqi applies a fundamental principle: it is not correct to establish a continuous Sunnah through a unique/weak narrator.
⑩ Ali ibn al-Madini: No proof from the uniqueness of Asim ibn Kulayb
وقال ابن المديني في العلل الكبير: لا يحتج به إذا انفرد.
Translation:
Imam Ali ibn al-Madini said in “Al-‘Ilal al-Kabir”: “When Asim (ibn Kulayb) is unique, no proof is taken from him.”
Reference: Al-Kitab: Ikmal Tahdhib al-Kamal fi Asma’ al-Rijal
Brief Explanation:
Since this narration revolves around the same issue, this criticism directly reduces the weight of the narration.
⑪ Imam Bazzar: Confusion in Asim’s hadith
وَهَذَا الْحَدِيثُ رَوَاهُ عَاصِمُ بْنُ كُلَيْبٍ، وَعَاصِمٌ فِي حَدِيثِهِ اضْطِرَابٌ،
Translation:
“This hadith has been narrated by Asim bin Kalib, and there is confusion found in Asim’s hadith.”
Reference: Al-Kitab: Musnad al-Bazzar published as Al-Bahr al-Zakhar
Brief Explanation:
Confusion itself causes weakness in the narration, especially when critical indications are also present.
⑫ Imam Bukhari: The narration affirming raising the hands is “more authentic”
قَالَ الْبُخَارِيُّ... وَحَدِيثُ عُبَيْدِ اللَّهِ أَصَحُّ مَعَ أَنَّ حَدِيثَ كُلَيْبٍ هَذَا لَمْ يَحْفَظْ رَفْعَ الْأَيْدِي , وَحَدِيثُ عُبَيْدِ اللَّهِ هُوَ شَاهِدٌ.
Translation:
Imam Bukhari said: Abu Bakr Nahshali narrated from Asim bin Kalib, who narrated from his father from Hazrat Ali (RA)… but “the hadith from Ubaidullah (bin Abi Rafi’) is more authentic,” and in Kalib’s narration the raising of the hands is not preserved; whereas Ubaidullah’s narration is a witness (i.e., it supports affirmation).
Reference: Al-Kitab: Qurrat al-‘Aynayn bi-Raf‘ al-Yadayn fi al-Salah
Brief Explanation:
This is Imam Bukhari’s explicit preference: the narration affirming the raising of the hands is stronger, and the negating narration is “not preserved.”
⑬ Ibn Sayyid al-Nas: Negation is not established
لم يثبت عن أحدٍ من الصحابة أنَّه لم يرفع
Translation:
“Negation of raising the hands is not established from any one Sahabi.”
Reference: Al-Kitab: Al-Nafh al-Shadhi fi Sharh Jami‘ al-Tirmidhi
Brief Explanation:
This is the conclusion derived from the statements of several scholars of criticism that the attribution of negation is not established.
⑭ Statement of Saeed bin Jubair (Mufti of Kufa): The Practice of the Companions
... عَنْ سَعِيدِ بْنِ جُبَيْرٍ، أَنَّهُ سُئِلَ عَنْ رَفْعِ الْيَدَيْنِ، فِي الصَّلَاةِ، فَقَالَ: هُوَ شَيْءٌ يُزَيِّنُ بِهِ الرَّجُلُ صَلَاتَهُ، كَانَ أَصْحَابُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " يَرْفَعُونَ أَيْدِيَهُمْ فِي الِافْتِتَاحِ، وَعِنْدَ الرُّكُوعِ وَإِذَا رَفَعُوا رُءُوسَهُمْ "
Translation:
When Saeed bin Jubair was asked about raising the hands, he said: "It is something with which a person adorns his prayer. The Companions of the Messenger of Allah ﷺ used to raise their hands at the beginning of the prayer, when going into Ruku, and when raising their heads from Ruku."
Reference: Al-Kitab: Al-Sunan Al-Kubra
Further Introduction of Saeed bin Jubair:
وبإسناده أن ابن عباس كان إذا أتاه أهل الكوفة يسألونه يقول: أليس فيكم سعيد بن جبير... كان يقال: سعيد بن جبير جهبذ العلماء
Translation:
Ibn Abbas رضي الله عنه used to say: "Is there not among you Saeed bin Jubair?" And it was said about him: "Saeed bin Jubair is the sharpest of the scholars."
Reference: Al-Kitab: Tahdhib Al-Asma' wal-Lughat
Brief Explanation:
This statement supports the general practice of the Companions and serves as general evidence against any unique negating attribution.
⑮ Imam Tahawi’s Interpretation and Its Principled Theological Review
Tahawi said in a reasoned manner:
... وَإِنْ كَانَ مَا رَوَى ابْنُ أَبِي الزِّنَادِ صَحِيحًا... فَإِنَّ عَلِيًّا لَمْ يَكُنْ لِيَرَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْفَعُ , ثُمَّ يَتْرُكُ هُوَ الرَّفْعَ بَعْدَهُ إِلَّا وَقَدْ ثَبَتَ عِنْدَهُ نَسْخُ الرَّفْعِ... فَحَدِيثُ عَلِيٍّ رَضِيَ اللهُ عَنْهُ , إِذَا صَحَّ , فَفِيهِ أَكْثَرُ الْحُجَّةِ لِقَوْلِ , مَنْ لَا يَرَى الرَّفْعَ.
Translation:
“If the (Marfoo‘) narration is accepted as authentic… then Hazrat Ali رضي الله عنه would not have stopped raising hands during prayer after seeing the Prophet ﷺ do so, unless it was proven to him that raising hands was abrogated. So if the narration of Hazrat Ali رضي الله عنه is authentic, it is a strong proof for those who do not raise their hands.”
Reference: Al-Kitab: Sharh Ma‘ani al-Athar
But Tahawi himself also clarified:
فَمَا أَرَدْتُ بِشَيْءٍ مِنْ ذَلِكَ تَضْعِيفَ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ... وَلَكِنِّي أَرَدْتُ بَيَانَ ظُلْمِ الْخَصْمِ لَنَا.
Translation:
“My intention is not to call any scholar weak… I only want to clarify the response to the opponent’s method.”
Reference: Al-Kitab: Sharh Ma‘ani al-Athar 1/227
And in another place he said:
مَعَ أَنِّي لَا أُحِبُّ أَنْ أَطَعْنَ عَلَى أَحَدٍ مِنَ الْعُلَمَاءِ... وَلَكِنْ ذَكَرْتُ مَا تَقُولُ أَهْلُ الرِّوَايَةِ فِي ذَلِكَ.
Translation:
“I do not like to criticize any scholar… I have only mentioned what the narrators say.”
Reference: Al-Kitab: Sharh Ma‘ani al-Athar 2/246
Brief Explanation:
Tahawi’s argument is mostly of the nature of “understanding/explanation”; whereas according to the Muhaddithin, the main criterion is “authenticity of the chain and preservation,” and this is the point of judgment.
⑯ Shaykh al-Islam Ibn Taymiyyah: General Warning on Tahawi’s Method
وَالطَّحَاوِيُّ لَيْسَتْ عَادَتُهُ نَقْدَ الْحَدِيثِ كَنَقْدِ أَهْلِ الْعِلْمِ... وَيَكُونُ أَكْثَرُهَا مَجْرُوحًا مِنْ جِهَةِ الْإِسْنَادِ لَا يَثْبُتُ، وَلَا يَتَعَرَّضُ لِذَلِكَ...
Translation:
"Al-Tahawi's approach to hadith criticism is not like that of the experts... In Sharh Ma'ani al-Athar, he brings various hadiths and often prefers them based on analogy, while many of these narrations are weak and unproven in terms of their chains of transmission, and he does not address this aspect of the chain..."
Reference: Al-Kitab: Minhaj al-Sunnah al-Nabawiyyah fi Naqd Kalam al-Shi'ah al-Qadariyyah
Brief Explanation:
This warning indicates that in disputed narrations, mere jurisprudential preference is not sufficient; rather, the "authenticity of the narration" remains a fundamental criterion.
⑰ Imam Bayhaqi's Warning (on Al-Tahawi's Style)
فَبَيَّنَ فِي كَلَامِهِ أَنَّ عِلْمَ الْحَدِيثِ لَمْ يَكُنْ مِنْ صِنَاعَتِهِ،
Translation:
"From his words, it is clear that the art of hadith (as a craft) was not among his specializations."
Reference: Al-Kitab: Ma'rifat al-Sunan wal-Athar
Brief Explanation:
The purpose here is not to belittle, but to show that in this type of discussion, the main reliance is on the decisions of the imams of criticism.
⑱ Ayni's Statement on the "Condition of Muslim" and the Objection to It
Ayni said:
... وَإسْنَاد حَدِيث عَاصِم بن كُلَيْب صَحِيح على شَرط مُسلم.
Translation:
"The chain of the narration from Asim ibn Kalib is authentic according to Muslim's condition."
Reference: Al-Kitab: Umdat al-Qari Sharh Sahih al-Bukhari
In comparison, in the chapter of Rijal, the following is narrated:
كليب بن شهاب... روى له البخاري في كتاب "رفع اليدين في الصلاة "، والباقون سوى مُسْلِم.
Translation:
Kulaib bin Shahab… Imam Bukhari narrated from him in "Raf' al-Yadain," and (other Imams as well), except Imam Muslim.
Reference: Al-Kitab: Tahdhib al-Kamal fi Asma' al-Rijal
And Abdul Ha'i Lakhnawi's general comment on Ayni's style of narration:
ولو لم يكن فيه رائحة التعصب المذهبى لكان أجود وأجود
Translation:
“If it did not have a hint of sectarian bias, it would have been even better.”
Reference: Al-Kitab: Al-Fawa'id al-Bahiyya fi Tarajim al-Hanafiyya
Brief Explanation:
To say "Muslim's condition," it is necessary to see from which Rijal Muslim narrated; here the problem arises from this aspect.
⑲ Saying "Trustworthy Rijal" does not make the narration authentic
Some scholars have said:
... كيف يكون هذا الطريق واهيا ورجاله ثقات ...
Translation:
“How can this chain be weak when its Rijal are trustworthy?”
Reference: Al-Kitab: Al-Jawhar al-Naqi fi al-Radd 'ala al-Bayhaqi
But in the principles of Hadith, this rule is well-known:
وَصِحَّةُ الْإِسْنَادِ يَتَوَقَّفُ عَلَى ثِقَةِ الرِّجَالِ، وَلَوْ فُرِضَ ثِقَةُ الرِّجَالِ لَمْ يَلْزَمْ مِنْهُ صِحَّةُ الْحَدِيثِ، حَتَّى يَنْتَفِيَ مِنْهُ الشُّذُوذُ وَالْعِلَّةُ
Translation:
“The authenticity of the chain depends on the reliability of the narrators, but even if the narrators are assumed to be reliable, the authenticity of the hadith does not necessarily follow unless anomalies and defects are also eliminated.”
Reference: Al-Kitab: Nasb al-Rayah li Ahadith al-Hidayah
And Ibn al-Jawzi also explained this principle as follows:
وَقد يكون الْإِسْنَاد كُله ثِقَات وَيكون الحَدِيث مَوْضُوعا أَو مقلوبا... وَلَا يعرف ذَلِك إِلَّا النقاد
Translation:
“Sometimes all the narrators in the chain are reliable, but the hadith is false/reversed etc. (due to some defect), and this is known only to the critics.”
Reference: Al-Kitab: al-Mawdu'at
Brief Explanation:
That is why the criticism of critics like Imam Darimi, Imam Bukhari, Imam Bayhaqi cannot be dismissed merely by saying “the narrators are reliable.”
⑳ Zaili’s Research: Declaring the Narration Weak Later
Zaili initially said:
... وَهُوَ أَثَرٌ صَحِيحٌ
Translation:
“This narration is authentic.”
Reference: Al-Kitab: Nasb al-Rayah
But at the same place, after further research, he quoted Ibn Daqiq al-Eid:
... قَالَ عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ... وَهَذَا ضَعِيفٌ... إذْ لَا يُظَنُّ بِعَلِيٍّ أَنَّهُ يَخْتَارُ فِعْلَهُ عَلَى فِعْلِ النَّبِيِّ... وَهُوَ قَدْ رَوَى عَنْ النَّبِيِّ... أَنَّهُ كَانَ يَرْفَعُ عِنْدَ الرُّكُوعِ، وَعِنْدَ الرَّفْعِ مِنْهُ...
Translation:
Ibn Daqiq al-Eid narrated in "Kitab al-Imam" the statement of Darimi that this method is inspired, and he said: "This narration is weak; because it cannot be imagined that Hazrat Ali (RA) would choose his own action over the action of the Prophet (PBUH), while Hazrat Ali (RA) himself narrated the raising of hands while going into and coming out of Ruku from the Prophet (PBUH)..."
Reference: Al-Kitab: Nasb al-Rayah
Brief Explanation:
The main point here is that the narration affirming it is authentic and well-known, and the narration negating it comes with weak evidence.
㉑ The Weight of Qasim bin Qutbugha's Judgment
Some have said:
(وسند ثقات)
Translation:
"The narrators of its chain are trustworthy."
Reference: Al-Kitab: Al-Ta'rif wa al-Ikhbar bi Takhrij Ahadith al-Ikhtiyar
But in the chapter of narrators and critical judgment, some scholars have also narrated a severe warning about Qutbugha:
... وَكَانَ ... وَلم يخلف بعده حنفيا مثله إِلَّا أَنه كَانَ كذابا ... فَلَا يعْتَمد على قَوْله
Translation:
"He was an expert in many sciences... but (according to a severe statement) he was careless in speech, therefore his statement should not be trusted..."
Reference: Al-Kitab: Al-Daw' al-Lami' li Ahl al-Qarn al-Tasi'
Brief Explanation:
The purpose here is not a personal debate, but to clarify that in such matters the actual decision is based on the statements of the "Imams of Hadith Criticism," not merely on the general claims of "trustworthy narrators."
㉒ Mulla Ali Qari: The Ruling on Narrations Prohibiting Raising the Hands
Mulla Ali Qari wrote in a fundamental chapter:
فَصْلٌ--وَمِنْ ذَلِكَ أَحَادِيثُ الْمَنْعِ مِنْ رَفْعِ الْيَدَيْنِ فِي الصَّلَاةِ عِنْدَ الرُّكُوعِ وَالرَّفْعِ مِنْهُ كُلُّهَا بَاطِلَةٌ لَا يَصِحُّ مِنْهَا شَيْءٌ
Translation:
“The hadiths that prohibit raising the hands when going into and coming out of Ruku—these are all false; not a single one of them is authentic.”
Reference: Book: Al-Asrar al-Marfoo'ah fi al-Akhbar al-Mawdoo'ah al-Ma'roof bil-Mawdoo'at al-Kubra
In this context, he also quoted Tahawi:
وَرَوَى الطَّحَاوِيُّ أَنَّ عَلِيًّا رَفَعَ يَدَيْهِ فِي أَوَّلِ التَّكْبِيرِ ثُمَّ لَمْ يَعُدْ
Translation:
“Tahawi narrated that Hazrat Ali (RA) raised his hands in the first Takbir, then did not raise them again.”
Reference: Book: Al-Asrar al-Marfoo'ah fi al-Akhbar al-Mawdoo'ah al-Ma'roof bil-Mawdoo'at al-Kubra
Brief Explanation:
The main point here is that in the chapter concerning the "prohibition" narrations, the critics have harsh statements, and the negation-related attribution is discussed within this scope.
㉓ Hafiz Ibn Hajar: Despite “Trustworthy Narrators,” the Stronger Hadith is Affirmative
وَأخرج الطَّحَاوِيّ من طَرِيق عَاصِم بن كُلَيْب عَن أَبِيه أَن عليا كَانَ يرفع يَدَيْهِ فِي أول تَكْبِيرَة من الصَّلَاة ثمَّ لَا يعود وَرِجَاله ثِقَات وَهُوَ مَوْقُوف ... لَكِن قَالَ البُخَارِيّ ... حَدِيث عبيد الله بن أبي رَافع عَن عَلّي أصح أَي فِي إِثْبَات الرّفْع
Hafiz Ibn Hajar said: Tahawi transmitted this Mawkuf Athar of Hazrat Ali (RA) through Asim bin Kalib, whose narrators are trustworthy, but Imam Bukhari said that the narration from Ubaidullah bin Abi Rafi’ on Ali (RA) is "Sahih"—meaning it is stronger in affirming the raising of the hands.
Reference: Al-Kitab: Al-Dirayah fi Takhrij Ahadith Al-Hidayah
And Hafiz Ibn Hajar’s principle:
لِأَنَّهُ لَا يَلْزَمُ مِنْ كَوْنِ رِجَالِهِ ثِقَاتٍ أَنْ يَكُونَ صَحِيحًا،
Translation:
“Merely the trustworthiness of the narrators does not necessarily mean that the hadith is (in every respect) authentic.”
Reference: Al-Kitab: At-Talkhis Al-Habir, Cordoba Edition 3/45
An example of the same meaning:
وهو باطل، ما أدري من" يغرّ فيه، فإن هؤلاء ثقات،
Translation:
“This (narration) is false; I do not know who was deceived by it, although its narrators are trustworthy.”
Reference: Al-Kitab: Lisan Al-Mizan
Brief explanation:
Therefore, saying “trustworthy narrators” is not sufficient; the judgment will be based on the overall criticism including memorization, defect, and anomaly—and in this overall criticism, the narration affirming the act appears stronger.
㉔ Imam Darqatni’s Statement “Mawqufan As-Sawab” and Its Meaning
When Imam Darqatni was asked about this narration, he explained the difference in detail:
وسئل عن حديث كليب بن شهاب، عن علي، عن النبي صلى الله عليه وسلم؛ أنه كان يرفع يديه في أول الصلاة ثم لا يعود.
فقال: هو حديث يرويه أبو بكر النهشلي، ومحمد بن أبان وغيرهما، عن عاصم بن كليب.
واختلف عن أبي بكر النهشلي... فرواه عبد الرحيم بن سليمان عنه... عن علي، عن النبي صلى الله عليه وسلم.
ووهم في رفعه. وخالفه جماعة من الثقات، منهم: عبد الرحمن بن مهدي، وموسى بن داود، وأحمد بن يونس، وغيرهم... فرووه ... موقوفا على علي، وهو الصواب.
Translation:
Al-Daraqutni said: This narration is reported by Abu Bakr Nahshali, etc., from Asim bin Kalib. There was a difference of opinion among those who transmitted from Abu Bakr Nahshali onward; Abdul Rahim bin Sulaiman raised it (mursal) to the Prophet ﷺ, but "he erred in raising it." A group of trustworthy narrators (including Abdul Rahman bin Mahdi, Musa bin Dawood, Ahmad bin Yunus, etc.) narrated it as stopped (mawquf) on Hazrat Ali (رضي الله عنه), and "the correct (right) is that it is mawquf."
Brief Explanation:
"Mawqufan al-sawab" means that raising the narration is a mistake and the correct form is that it is mawquf; this phrase itself points not to "correction of the text" but to "correction of the type of narration (raising/stopping)." Furthermore, when the word "wahm" (error) explicitly appears in the same chain, it is not a sign of strengthening but rather a sign of weakness.
Conclusion
The conclusion from this entire discussion is that the narration attributed to Hazrat Ali (RA) about "not raising the hands after Takbeer-e-Tahreema" does not meet the standards of the Muhaddithin. Imam Darimi called the chain "weak," Imam Shafi'i said "it is not established," Sufyan Thawri rejected it, Imam Bukhari declared the narration affirming the raising of hands as "the most authentic," and Imam Bayhaqi negated the establishment of the Sunnah from Abu Bakr Nahshali's unique narration. In contrast, some later justifications—especially transferring it to "abrogation" or merely calling the narrators trustworthy—are insufficient according to the principles of Hadith, because authenticity depends not only on the trustworthiness of the narrators but also on the overall criticism of memorization, hidden defects, and anomalies. Therefore, academically the prevailing view is that the negation of raising hands from Hazrat Ali (RA) is not established, while the narrations affirming the raising of hands are stronger and more reliable.
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