Should you raise your hands when making a bow? Raising your hands in prayer Where should you place your hands during prayer?

In the name of Allah, the Beneficent, the Merciful.

The true opinion of the Hanafi madhhab is that the hands should be raised only for the opening takbir and should not be raised again (in prayer) (Haskafi / Ibn Abidin, “Radd al-Mukhtar ala ad-durrul-mukhtar, 1.340, ed. “ Bulak").

This opinion has been established from hadiths transmitted from the great companions of the Prophet (sallallahu alayhi wa sallam), such as Abdullah Masud, Abdullah ibn Umar and many others (may Allah be pleased with them). The same opinion is shared by scholars of the Maliki madhhab.

Raising hands in front of the hand. Existing differences in reports (hadiths)

Hadiths that talk about raising hands can be divided into three types:

Firstly, those where it is clearly stated that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before performing ruku'.

Secondly, there are hadiths where it is reported that the Messenger of Allah (sallallahu alayhi wa sallam) never raised his hand except for the opening takbir (takbiratul-ihram).

And thirdly, there are hadiths that fully describe the prayer of the Messenger of Allah (sallallahu alayhi wa sallam), but do not mention whether he raised his hands again except for the opening takbir or not.

The hadiths of the first group are used by those scholars who are of the opinion that raising hands to perform ruku’, while the second group of hadiths are used by those scholars who believe that raising hands to perform ruku’ is not necessary. Even though there seem to be more hadiths of the first group than the second, this does not mean anything, since the hadiths of the third group can also be used in combination with the hadiths of the second group to prove that the Prophet (sallallahu alayhi wa sallam) did not raise his hand to making a hand'. The reason that the narrator did not see fit to mention the raising of hands may be the fact that it was not a common practice. It's hard to admit that if there was a show of hands important element prayers, the narrator would not have mentioned it. Thus, by using the third group of hadiths as additional evidence for the second group of hadiths, there will be more hadiths supporting the view that the hands should be raised only once than those supporting the view that the hands should be raised.

To continue further conversation, you need to understand that the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) is a non-existent (non-occurring) action, and people usually do not mention non-occurring actions in their conversations. For example, if someone was returning home from the mosque and accidentally fell, the person who talks about this event would probably say, “So-and-so fell,” since his fall was an existing event (something that actually happened). If that same person came home without any incident, then no one will mark this by saying: “so-and-so did not fall,” since this is a non-existent (non-occurring action), one of hundreds of such actions that also did not occur.

This example can be used for our conversation - why until the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands, the storytellers did not report it. If this (raising hands) was a common practice of the Messenger of Allah (sallallahu alayhi wa sallam), and not something he did only from time to time, the narrators would certainly have said about it. Here we can also give the example of a person who eats strictly certain time. If one day he does not eat at the usual time, someone will notice that he has not eaten, since eating at a certain time is existing action for him, which at some point did not happen. No one would mention that he did not take food at another time, because for this person eating at other times will be a non-existent action that people do not usually mention.

The same thing happens with the hadiths of the third group, which do not talk about the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) - they can also be used as evidence for the Hanafi point of view. This (acceptance of these hadiths) would significantly increase the number of hadiths in favor of the Hanafi opinion, and these hadiths would outnumber the hadiths of the first category.

Hadiths that talk about the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) to perform ruku’

The first group is usually represented by evidence from Ibn Umar and Malik al-Khuwayris (may Allah be pleased with them) as the main source of evidence. Both of these Sahabah report that the Prophet (sallallahu alayhi wa sallam) raised his hands before making the bow (ruku’). However, both of these companions also reported raising their hands on all the seven occasions mentioned above. The first group (hadith) accepts the stories of these two companions, who report that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands at the opening takbir and when he performed ruku’, and rejected other reports.

We now come to the issue of the reports of Abdullah ibn Umar (may Allah be pleased with him), which are traditionally used by those who are of the opinion of raising hands repeatedly in prayer. It is well known that Imam Malik (Rahmatullahi alayh) knew many messages from Abdullah ibn Umar. His famous chain of transmitters is known, which passes through Nafi to Abdullah ibn Umar (may Allah be pleased with them), which is usually called the golden chain (silsilat az-dhahab). However, in this matter (raising of hands), Imam Malik did not rely on these reports, but accepted the messages from Ibn Masud and gave preference to the practice (taamul) of the people of Medina, who raised their hands only for the opening takbir.

And the second point. Ibn Abi Shaybah and Imam Tahawi narrate another hadith from Ibn Umar through Mujahid, in which there is no mention of raising hands (except for the opening takbir). If this was the constant practice of the Messenger of Allah (sallallahu alayhi wa sallam), then why is it not mentioned in this message?

Moreover, although there are many hadiths from Ibn Umar (may Allah be pleased with him) that talk about raising hands, many inconsistencies are found in them. Such confusion in the narrator's messages makes it difficult to accept his messages, especially when there are other messages that are more accurate and consistent. For example, in one of these reports (from Ibn Umar), mentioned by Imam Tahawi in Mushkil al-Asar, it is reported that the Prophet (sallallahu alayhi wa sallam) raised his hands with each movement of prayer, while in others his the hadith does not mention this.

Hadiths that say that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands

Now we will present messages from various companions, including from Ibn Umar (may Allah be pleased with him), which says that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands only for the opening takbir.

1. Alqama (rahmatullahi alayh) reports that Abdullah ibn Masud (may Allah be pleased with him) said:

“Didn’t I show you how the Messenger of Allah (sallallahu alayhi wa sallam) performed namaz? When he performed namaz, he did not raise his hand except for the opening takbir” (Sunan at-Tirmidhi, 1:59, Sunan an-Nasai, 1:161, Sunan Abu Dawud, 1:116).

Imam Tirmidhi classifies this hadith as good (hasan). Allama Ibn Hazm says that this hadith is sahih (al-Muhalla, 4:88), and Allama Ahmad Muhammad Shakir, refuting the criticism of some scholars against this hadith in his commentary on Sunan at-Tirmidhi, writes:

“The authenticity of this hadith has been confirmed by Ibn Hazm and other hadith scholars, and all claims that it contains defects have been found to be incorrect.”

Based on the above hadiths, one can easily conclude that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands regularly during prayer. Ibn Masud, Ali and the other Companions (may Allah be pleased with them all) would never have conveyed such messages if they had observed that the Messenger of Allah and the Rightly Guided Caliphs regularly raised their hands. It may also be noted that all of Ibn Mas'ud's reports are consistent in that they report raising hands at the beginning of prayer, and not on any other occasion.

Finally Urwa ibn Murra (Rahmatullahi alayh) said:

“When I entered the mosque of Hadhramaut (Yemen), I heard Alqama ibn Wail narrate from his father that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before and after performing ruku’. I reported this to Ibrahim an-Naqa (rahmatullahi alaykh), who angrily objected: “Is Wayl ibn Hujr the only one who saw the Messenger of Allah (sallallahu alayhi wa sallam)? Didn’t Ibn Masud and the other companions see him?” (Muwatta of Imam Muhammad, 92).

It is reported from the words of Wail ibn Hujra: “I prayed with the Prophet, peace and blessings of Allah be upon him, and he put his hands on his chest: right to left.” This hadith was narrated by Ibn Khuzaimah.

Comment:

From this hadith it follows that when performing namaz, you should fold your hands on your chest. It should be noted that several versions of this message have reached us. Ahmad and Muslim reported from the words of Wail ibn Hujr another version of this hadith that the Prophet, peace and blessings of Allah be upon him, when starting prayer, raised his hands and exalted Allah. Then he wrapped himself in clothes and laid right hand to the left. Wanting to make a bow, he freed his hands, raised them, exalting Allah, and bowed. Having said: “Allah listens to those who praise Him,” he again raised his hands. When bowing to the ground, he placed his head between his hands. The version of Ahmad and Abu Dawud states that he placed his right hand on the hand, wrist and forearm of his left hand.

Ahmad, Abu Dawud, an-Nasai and ad-Darimi reported from his own words: “One day I decided to watch how the Messenger of Allah, peace and blessings of Allah be upon him, prayed. I saw that, having stood up for prayer, he exalted Allah and raised his hands to the level of his ears. Then he placed his hands on his chest: his right hand on his forearm, his wrist and his left hand. Wanting to bow from the waist, he again raised his hands as before and placed his hands on his knees. He then straightened up, raising his arms in the same way, and then bowed to the ground, placing his hands at ear level. Then he sat on his left leg, placing his left hand on his thigh and knee. He touched his right thigh with his right elbow and then clenched two fingers into a fist. He connected the other two fingers into a ring, and raised the remaining finger, and I saw how he moved it, calling out prayers. Another time I came to him when it was cold, and I saw people moving their fingers under their clothes because of the cold.” Al-Albani called the chain of narrators of this hadith authentic according to the requirements of Muslim.

Abu Dawud, an-Nasai and Ibn Majah reported from the words of Ibn Mas'ud that once during prayer he put left hand to the right. Seeing this, the Prophet, peace and blessings of Allah be upon him, transferred his right hand to his left. Ibn Hajar called the chain of narrators of the hadith good, and Ibn Sayyid al-Nas reported that they are all narrators of the hadith included in al-Sahih.

These messages indicate that one should place the right hand on top of the left during salaat. This opinion was held by the overwhelming majority of theologians. Ibn al-Mundhir reported that Ibn al-Zubair, al-Hasan al-Basri and an-Naha'i did not fold their hands, but lowered them. An-Nawawi reported that al-Layth ibn Sa'd did this. Ibn al-Qasim reported that Malik did the same. Ibn al-Hakam reported the opposite on behalf of Imam Malik, but most of his followers relied on the first message. Ibn Sayyid al-Nas said that al-Auza'i considered both actions permitted. However, reliable hadiths support the opinion of the majority of scholars. Ash-Shaukani reported that hadiths on this matter have come down to us from eighteen companions and followers. Hafiz Ibn Hajar, referring to Ibn ‘Abd al-Barr, said that no other reliable messages from the Prophet, peace and blessings of Allah be upon him, have reached us.

Arguments in favor of lowering your hands while standing in prayer can be called strange and even surprising. Among them are the words “Why do you raise your hands?” mentioned in the hadith of Jabir ibn Samura. We have already mentioned this hadith earlier, and it refers to the fact that the companions raised their hands, saying words of greeting at the end of the prayer. It says nothing about lowering your arms while standing.

Some of our opponents argued that folding the hands interferes with concentration, but even the Shia theologians recognized the invalidity of this argument. Thus, al-Mahdi in the book “al-Bahr” called such an argument of his comrades senseless. On the other hand, it is easy to find a counterargument to such an argument: by folding his hands, the prayer occupies them, and therefore they do not interfere with his concentration; Besides this, the intention is always in the heart, and people, as a rule, cover with their hands what they want to save. Ibn Hajar mentioned this.

Some of our opponents refer to the fact that in the hadith about the one who made a mistake in prayer, nothing is said about folding the hands. However, this may serve as an argument against those who consider folding the hands to be compulsory. It follows from the hadiths that it is advisable to do so.

Finally, the inconsistency of the assertions that one should lower one’s hands while standing is clearly expressed in the words of the following al-Mahdi: “If the Prophet, peace and blessings of Allah be upon him, did this, then perhaps he did it according to good reason. As for his words on this matter, they are a strong argument, if, of course, they are reliable. But even so, it can be assumed that this applies only to the prophets."

The words of the Prophet, peace and blessings of Allah be upon him, here mean a hadith transmitted from the words of Abu ad-Darda: “Three qualities relate to the morality of the prophets: early breaking of the fast, late pre-dawn meal and folding of the right hand on the left during prayer.” At-Tabarani narrated an interrupted version of this hadith, but due to its content it has the power of an ascending message. Moreover, it is strengthened by the ascending hadith reported from the words of Ibn ‘Abbas. See Sahih al-Jami' al-Saghir (3038).

You should know that there is disagreement among theologians about where exactly the hands should be folded. Abu Hanifa, Sufyan al-Sauri, Ishaq ibn Rahawayh, Abu Ishaq al-Marwazi and others believed that it is desirable to fold the hands below the navel. Ahmad and Abu Dawud reported from the words of ‘Ali ibn Abu Talib: “Among the desirable injunctions of prayer is folding the hands below the navel.” One of the narrators of this hadith was ‘Abd ar-Rahman ibn Ishaq al-Kufi. Ahmad ibn Hanbal considered him weak. Imam al-Bukhari had the same opinion. In addition, the chain of this hadith is confusing, since the above-mentioned 'Abd ar-Rahman sometimes narrated it from 'Ali ibn Abu Talib through Ziyad and Abu Juhaifa (Ahmad), sometimes from 'Ali ibn Abu Talib through an-Nu'man ibn Sa 'yes (ad-Darakutni and al-Beyhaki), sometimes - from Abu Hureyra through Sayyar Abu al-Hakam and Abu Wail (Abu Dawood and ad-Darakutni). An-Nawawi reported that scholars were unanimous about the weakness of this tradition. There are no reliable reports about placing your hands below the navel.

Shafi'i theologians believed that the hands should be folded below the chest, but above the navel. Abu Dawud reported that ‘Ali ibn Abu Talib folded his hands above the navel, holding his left hand by the wrist with his right hand. Among the narrators of this hadith was Ibn Jarir ad-Dabbi, who referred to his father. Ibn Hibban considered his father trustworthy, but al-Dhahabi called him unknown.

From the name of Ahmad ibn Hanbal, two reports have reached us that support the opinions of the Hanafi and Shafi'i schools. From the third message on his behalf it follows that both actions are considered equally permissible. Ibn al-Mundhir and al-Awza'i were of the same opinion.

However, the most reliable report on this matter indicates that the arms should be folded across the chest. Ibn Khuzayma reported from the words of Wa'il ibn Hujr: “I performed prayer with the Messenger of Allah, peace and blessings of Allah be upon him, and he kept his hands on his chest: his right hand on his left.” Shafi'i theologians also relied on this hadith, but it does not testify in their favor.

It is noteworthy that folding the hands on the chest coincides with one of the interpretations of the words of the Almighty: “Therefore perform prayer for the sake of your Lord and slaughter the sacrifice.”(108:3). As ‘Ali ibn Abu Talib and Ibn ‘Abbas believed, the verb “nahara” indicates that during prayer the hands should be kept on the chest: the right hand on the left. This is explained by the fact that one of the meanings of the word “nahr” is “ upper part chest." There are other reliable interpretations of this verse, and Allah knows best about it. See Neil al-Authar, vol. 2, p. 482-485; "Irwa al-Galil", vol. 2, p. 69-71.

RAISING HANDS IN NAMAZ - A question related to an authentic hadith, which is transmitted in the form of mutawatir, regarding raising the hands before and after making a bow in prayer. This hadith is authentic and is found in the Sahih of al-Bukhari, the Sahih of Muslim and the Sunan of Abu Dawud. Why do Hanafis not accept this hadith? What is the reason that they reject this hadith? Question regarding this topic: Did this hadith reach Imam Abu Hanifa at that time, may Allah have mercy on him? Answer: Praise be to Allah! This hadith, which the questioner pointed out, was narrated by al-Bukhari (735) and Muslim (390) from the words of 'Abdullah ibn 'Umar, may Allah be pleased with them both, that when starting prayer, the Messenger of Allah, may he bless him Allah always raised his hands to shoulder level and he did the same when he said the words “Allah is great /Allahu Akbar/” before making a bow. And he raised his hands after he raised his head after bowing from the waist. Most of the scholars acted in accordance with this hadith, and they said that it is advisable/mustahab/ for the one who performs the prayer to raise his hands in the places mentioned in this hadith. Imam al-Bukhari, may Allah have mercy on him, compiled a separate book on this issue, calling it “Juz Raf’ul-Yadain.” In it he argues for the show of hands in these two places and strongly condemns those who contradict it. And it is narrated from al-Hasan (al-Basri) that he said: “The companions of the Messenger of Allah, may Allah bless him and grant him peace, always raised their hands during prayer, when they bowed from the waist and when they raised their heads after him.” Al-Bukhari said: “And al-Hasan did not exclude anyone (from the companions), and it was not confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “al-Majmu’” an-Nawawi 3/399-406. We do not know whether the hadith about raising hands reached Abu Hanifa, may Allah have mercy on him, or not, but they reached those who follow him. However, they do not act in accordance with them, since they, in their opinion, contradict other hadiths and asars that are transmitted regarding the abandonment of raising hands, not counting the opening takbir / takbiratul-ihram /. These include the one narrated by Abu Dawud (749) from the words of al-Bara ibn 'Azib that “usually, when the Messenger of Allah (peace and blessings of Allaah be upon him) began prayer, he raised his hands closer to his ears and more did not repeat (this action).” Also among them is the one (hadith) narrated by Abu Dawud (748) from the words of 'Abdullah ibn Mas'ud, may Allah be pleased with him, who said: “Shall I pray with you the prayer of the Messenger of Allah, may Allah bless him? and greets? And he prayed and did not raise his hands except once." See “Nasbu-r-raya” az-Zayla’i 1/393-407. These hadiths were called weak by the imams and hafiz in the field of hadiths. The hadith of al-Bars was called weak by Sufyan ibn ‘Uyeyna, ash-Shafi’i, al-Humaidi - the teacher of Imam al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’in, ad-Darimi, al-Bukhari and others. As for the hadith of Ibn Mas'ud, he was called weak by 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, ad-Darakutni and others. Likewise, the asars that are transmitted from some of the companions regarding leaving the raising of hands - they are all weak. Above were the words of al-Bukhari: “It has not been confirmed from any of the companions of the Prophet (peace and blessings of Allaah be upon him) that he did not raise his hands.” End of quote. See “Talkhys al-Khabir” by Hafiz Ibn Hajar 1/221-223. And if the weakness of the hadiths and asars regarding leaving the raising (of the hands) is proven, reliable hadiths remain for raising them without contradicting them. For this reason, a believer should not leave raising his hands in those places indicated in the Sunnah and try to make his prayer resemble the prayer of the Prophet, may Allah bless him and grant him peace, who said: “Pray as I pray before your eyes.” This hadith was reported by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said: “Muslims should raise their hands before making a bow and when raising their heads from it.” Al-Bukhari said: “‘Ali was the most knowledgeable among the people of his time.” End of quote. It is not permissible for anyone, after the Sunnah has become clear (to him), to abandon action in accordance with it, blindly following the one who said about it from among the scholars. Imam al-Shafi'i, may Allah Almighty have mercy on him, said: “Scholars are unanimous that one for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear should not abandon it because of the words of someone else ( person)". End of quote. See Madariju-s-salikin 2/335. If a person follows Abu Hanifa, or Malik, or ash-Shafi'i or Ahmad, and he sees that in some matters the other madhhab is stronger and follows him, then his action will be wonderful, and will not denigrate his religion and righteousness in any way , and there is no disagreement about this. Moreover, it is closer to the truth and more beloved by Allah and His Messenger, may Allah bless him and grant him peace. End of quote. Sheikh-ul-Islam, may Allah have mercy on him, said this in al-Fatawa 22/247. The scholars who said that one should not raise their hands are justified because they are mujtahids and will receive reward (from Allah) for their diligence and search for the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes a decision , having shown diligence, and (his decision) turns out to be correct, he (is entitled to) a double reward, but if he makes a decision, showing diligence, and is mistaken, then he (is entitled to one) reward.” This hadith was reported by al-Bukhari (7352) and Muslim (1716). See “Raf’ul-malam ‘an aimmatil-a’lam” by Sheikh-ul-Islam Ibn Taymiyya. Note: There is a fourth place where it is advisable to raise your hands during prayer, and this is at the time when (a person) gets up after reading the first tashahhud to perform the third rak'at. See question No. 3267. May Allah Almighty help us all to know the truth and follow it! Allah Almighty knows best! And blessings and peace to our prophet Muhammad! Islam: Question and Answer No. 21439. In other words, after he straightened up. Sheikh al-Albani called the hadith weak. That is, he raised his hands only during the opening takbir/takbiratul-ihram/. Note Per. That is, using all your knowledge in the process of searching for a solution. In other words, in accordance with the decision of Allah and His Messenger, peace and blessings of Allah be upon him Source: http://hadis.info/podnyatie-ruk-v-molitve/23875/ https://www.youtube.com/watch?v=b3DHPEz8aI0

Mamun ibn Ahmad al-Harawi was engaged in inventing hadiths in favor of the opinions of the Hanafi madhhab and disseminating them, speaking on behalf of worthy hadith transmitters. Examples of his lies are the hadiths: - “Whoever reads the Koran behind the imam, his mouth is filled with fire.” He invented this hadith because it is a well-known opinion in the Hanafi madhhab that one should not read the Quran while standing behind the imam in congregational prayer. - “Whoever raises his hands during prayer has not performed prayer.” See “al-Maudu’at” 1/81. He invented this hadith because it is a well-known opinion in the Hanafi madhhab that it is disgraceful to raise your hands when pronouncing takbirs, with the exception of takbir al-ihram at the very beginning of the prayer. This is despite the fact that the authentic hadiths about raising hands before and after bowing are so numerous that they have reached the level of mutawatir. But instead of submitting to the Sunnah, this fanatic chose to invent a hadith to please his madhhab. Sheikh al-Albani said about him: “This scoundrel was not only not satisfied with the position of his madhhab, which condemns the raising of hands, but he also went so far as to invent this hadith in order to spread among people the opinion that prayer is invalid in the case of raising hands!” Moreover, some followers of the madhhab, relying on such messages, forbade the Hanafis to pray behind the Shafi'is, since they raised their hands in prayer, and therefore their prayer is invalid, like the prayer of those who pray behind them. The most disgusting hadith that he came up with is the following: - “Among my ummah there will appear a person who will be known as Muhammad bin Idris, and he will inflict more harm my ummah than Iblis, and also among my ummah there will appear a person who will be known as Abu Hanifa, and he will become the torch of my ummah.” This “hadith” kills two birds with one stone: it belittles Imam al-Shafi’i and exalts Imam Abu Hanifa. Sheikh Salim al-Hilali said: “Fanaticism in matters of following madhhabs was one of the reasons for the appearance of false and fictitious hadiths. Thus, this statement, which some people consider to be a hadith: “Abu Hanifa is the light of my ummah,” is false; the prophet (peace and blessings of Allah be upon him) did not say such a thing. Moreover, this statement contradicts the clear text of the Koran: “O Prophet! We have sent you as a witness, a good messenger and a warner, a caller to Allah by His permission, and an illuminating torch" (al-Ahzab 33: 45-46)." If anyone thinks that these are just the antics of some marginalized person, then this is absolutely not true. Firstly, the hadith about the prohibition of raising hands is also transmitted from Muhammad ibn Uqashi al-Kirmani, and the hadith that Imam Shafi'i is like Iblis, and Abu Hanifa is the light of the Ummah, is also transmitted from Muhammad ibn Sa'id al-Bawraqi. That is, There were clearly quite a few such inventors. Moreover, the last hadith also has other ways through which it is transmitted, but they all converge either on false or unknown narrators. And the most surprising thing is that the Hanafi muhaddis collect all versions and chains in all seriousness. this hadith, trying to strengthen them with each other and confirm this hadith. These hadiths, like many similar ones, are quoted in Hanafi books by great scholars of this madhhab. And all this despite the fact that the Messenger of Allah (peace and blessings of Allah be upon him) generally said: “Let him who said in my name what I did not say, prepare to take his place in the Fire!” al-Bukhari 109.

The Prophet (peace and blessings of Allaah be upon him) did not have microphones or loudspeakers with amplifiers. Usually there were thousands of people praying behind the imam. Therefore, the people standing behind the imam, They could not always determine the beginning of the prayer without hearing the opening takbir with their own ears. This was a big problem at the time. Therefore, it was necessary to come up with a way so that all the people standing behind the imam could find out in advance about the beginning of the prayer and join the prayer behind the imam in time. When the Prophet (peace and blessings of Allaah be upon him) raised his hands above his shoulders to the level of his head before starting the prayer, this was a defining sign of the beginning of the prayer for all those present. And the companions who stood behind the Prophet (peace and blessings of Allaah be upon him) repeated his actions and raised their hands above their shoulders in the same way, so that others standing behind would also be aware of the beginning of the prayer. There are no other logical explanations for this action and there will not be! It is reported that Abu Sa'id al-Khudri said that the Messenger of Allah, peace and blessings of Allah be upon him, noticed a tendency among his companions to stand in the back rows. He said: “ Go forward and pray, repeating my movements, and let those standing behind you pray, repeating your movements. People will not stop retreating until Allah makes them last "(Muslim). Prophet Muhammad (peace and blessings of Allah be upon him) said: “ The key to prayer is purity, the beginning is takbir and the end is greeting.” If something depended on the raising of hands in prayer, then the Quran and Sunnah would definitely indicate this. Raising your hands simply means saying the takbir and beginning the prayer. At the same time, remember, please what is the level of location thumb hands during takbir has nothing to do with prayer, because The most important thing here is to see the sign about the beginning of the prayer in time and to warn others present with the same sign about the beginning of the collective prayer. This is the whole secret of raising your hand before starting prayer. Proof that raising one's hands before beginning prayer is just " sign"about the beginning of prayer, these hadiths serve:

"(Abu Daoud). Regardless of whether you raise your palms to shoulder level or to ear level, your actions will be correct. Therefore, you should not fanatically fixate on the position of your palms during the opening takbir - if you want to raise them to the earlobes, raise them, if you want to raise your palms to shoulder level, go for it. Just remember, Please , forever, that there is not a single hadith that during takbir you need to touch your earlobes with your thumbs, this is the sick imagination of an illiterate person! Among scientists there are also various kinds debates about whether it is necessary to raise hands after the first takbir or not, i.e. before ruku'a, after ruku'a and after tashahhud, rising to the third rak'at. But more on that below. First things first.

AND so, as we have already found out, prayer begins with the words: “ Allahu Akbar", i.e. from the “opening takbir”. There are many contradictions and disagreements among scientists regarding the raising of hands at the first and subsequent I eat takbir, and also regarding, when exactly to say takbir when raising your hands for the first time before starting prayer. Many hadiths have come down to us, at first glance contradicting and refuting each other in meaning, because The Prophet (peace and blessings of Allaah be upon him) raised his hands in different ways during the first takbir - sometimes to the level of the shoulders, sometimes to the level of the earlobes, sometimes to the takbir, sometimes during the takbir, sometimes at the same time. Bukhari and Muslim narrated a hadith from Ibn Umar, which says that the Prophet, peace and blessings of Allah be upon him, raised his hands to shoulder level, and then exalted Allah. Muslim narrated another hadith from Malik ibn Huwayris, which says that the Messenger, peace be upon him and the blessing of Allah, raised his hands after exalting Allah. Other hadiths from Ibn Umar say that he did this at the same time (Bukhari, an-Nasai, Abu Dawud). Wail ibn Hajar narrated the hadith: “ I saw the Messenger (sallallahu alayhi wa sallam) when he began the prayer, he raised both hands to his ears. Then (a few days later) I saw the Sahabah that at the beginning of the prayer they raised their hands to their chests, while they were wearing warm clothes and capes "(Abu Daoud). From direct meaning According to the above hadith, the reason why the companions raised their hands only to the chest is not the Sunnah, but the capes and warm clothes on them, which hindered their movement. Malik ibn Huwayris narrates: “ Rasulullah (sallallahu ‘alayhi wa sallam) raised his hands to ear level when saying “Allahu Akbar” " And another hadith says: “ Raised them to my earlobes "(Muslim).

As you can see from the above hadiths, at first glance one hadith contradicts another hadith. But because of this, one cannot divide into sects and claim that only a certain sect is on the right path, that only they understand the Sunnah correctly. On the contrary, from these contradictions it follows do It is a logical conclusion that raising hands is not an important element in prayer. All these seemingly contradictory hadiths prove that in fact there are no contradictions, because all these movements are permitted in prayer. Therefore, you cannot be fanatical and blindly follow every hadith, as your illiterate teacher interprets them. Do as you like, there will be no mistakes in your actions if you simultaneously begin to raise your hands and magnify Allah, or first raise your hands and only then magnify Allah. But at the same time, do not forget that the scholars were unanimous that one should not glorify Allah before raising hands. Finally, you should raise your hands at your discretion, either to the level of the shoulders, or to the level of the tips of the ears, a little higher or a little lower, as you wish, as you feel comfortable, your prayer is not in which case does not depend on these hand movements.

I remember better than all of you how the Messenger of Allah, peace and blessings of Allah be upon him, prayed. I saw that when he said the word “Allah is Great,” he raised his hands to shoulder level; when he bowed from the waist, he rested his hands on his knees, and then bent his back; when he raised his head, he straightened until all the vertebrae returned to their places; when he bowed to the ground, he rested his hands on the ground, not spreading them wide, but not pressing them to his body, and at the same time the tips of his toes were facing TO "(Bukhari). Such hadiths, where indicating yu There is raising of hands only at the beginning of prayer, a lot.

I would like to especially focus your attention on one more fitna, when some scholars suggest squeezing your fingers tightly while raising your hands, while others spread them out, understanding the following hadith in their own way: It is reported that Sa"id bin Sim"an said: “ (Once) Abu Hurayrah came to our Bani Zuraik mosque and said: “There are three things that people do not do, while the Messenger of Allah always did them. When (the Prophet) stood for prayer, he did this,” and Abu “Amir made a gesture with his hand. (Then Abu Hurayrah) said: “He did not spread his fingers or clench them. "» (Al-Hakim). These actions also have nothing to do with prayer, act as you want. Just don't make it complicated, Please , your religion and silence your ill-wishers - the infidels who earn their points in disagreements between scientists and various movements in Islam. Remember only the main action according to the Sunnah, when you raise your hands, your palms should be open and directed towards the Qibla.

The Prophet (peace and blessings of Allaah be upon him) said: “Cleanliness is the key to prayer, the beginning of which is the takbir. This means “takbirat al-ihram” - saying the words “Allahu akbar” (Allah is Great) at the beginning of the prayer. th sya, who raises his hands to the level of his earlobes, and ends with taslim. Taslim is the final element of prayer, when the worshiper turns his head to the right and to the left, each time pronouncing the words “As-salamu alay-kum wa rahmatu-Allah” (Peace be upon you and the mercy of Allah) » (Ahmad; Abu Dawood; at-Tirmidhi).

There are also various kinds of disputes among scholars about whether it is necessary to raise hands after the first takbir, i.e. before ruku'a, after ruku'a and after tashahhud, rising to the third rak'at. This question is usually called “rafa‘ yadein.” And this is the same rafa‘ yadein, which was later canceled due to its uselessness.Because of such unnecessary questions that have no meaning in prayer,Muslims are divided into different kinds of sects, are at enmity with each other, and call each other unpleasant nicknames. Imam Bukhari and Imam Muslim found only two hadiths in defense of rafa' yadein that correspond to their condition, and they are so confused that they are not even suitable for proof.

Below I will cite several well-known and reliable hadiths as evidence of my words. As I said above, in the first time of the Hijra, when there were many illiterate people who had just accepted Islam, it was very difficult for the Prophet (peace and blessings of Allaah be upon him) to teach them how to perform prayer correctly. Therefore, before starting any movement, i.e. Before moving from one position in prayer to another, so that the people standing behind were ready for worship, he warned his companions about this in advance, raising his palms up before each of his movements, as at the beginning of prayer. Once again, I would like to draw your attention to the fact that nothing depends on these raising of hands in prayer! In the light of the hadiths of the Messenger of Allah (sallallahu 'alayhi wa sallam) and the statements of the Sahaba given below, even an illiterate person will understand that rafa' yadein should be done only during takbir tahrim, after which it should not be done anywhere else in the prayer, i.e. To. There is no point in these movements in our time - in warnings about the transition to the next rukn in prayer, when the voice of the imam and that's how I hear it through loudspeakers in all mosques. This is confirmed from the following hadiths that the Messenger of Allah (sallallahu ‘alayhi wa sallam) and his companions eventually abandoned rafa’ yadein and began to do it only before the start of prayer:

‘Abdullah ibn Mas’ud says: “ When the Messenger of Allah (sallallahu ‘alayhi wa sallam) made rafa’ yadein, we also did it, and when he stopped doing it, we also stopped "("Bidai'" vol. 1, p. 207). As you can see from this hadith, over time these movements were canceled.

Ibn Mas'ud reports: “ I prayed with the Prophet, peace and blessings of Allah be upon him, Abu Bakr and Umar, and they raised their hands only at the very beginning of the prayer "(Ibn "Ad i, al-Beyhaki, ad-Darakutni).

‘Alqama narrates that ‘Abdullah ibn Mas’ud said: “ Should I read you the prayer of the Messenger of Allah (sallallahu ‘alayhi wa sallam)? "After which he read the prayer in which he raised both hands only during the first takbir, (i.e. takbir of tahrim) (at-Tirmidhi). According to Ahmad ibn Hanbal, Dara Qutni, ibn Qatan, ibn Daqiq Al-‘id Maliki and Imam Nasai, the authenticity of this hadith cannot be disputed (“Kashf al-Mu‘dilat” p. 179). In Abu Dawud this hadith is given in the following words: “ He raised both hands only once " The imam A Nasai still drive I Sufyan’s words are: “ He did rafa' yadein only once " Muhammad ibn Jabir Yamani reported this hadith before he became blind, so it has been preserved from any confusion. In the book Dar Qutni it is reported that Ishaq ibn Abi Israil, having transmitted this hadith, says: “ In all prayers we act according to this hadith "(Gift of Kutney, p. 111).

According to Baraa ibn ‘Azib, it is narrated: “ When the Messenger of Allah (sallallahu ‘alayhi wa sallam) said “Allahu akbar” in order to begin the prayer, he raised his hands until his thumbs did not approach the earlobes, and after that did not raise them again "(Abu Dawud, Dar of Qutni). Bara ibn ‘Azib narrates in another hadith: “ I saw the Messenger of Allah (sallallaahu 'alayhi wa sallam) raise his hands at the beginning of the prayer, then did not raise them again until the completion of the prayer "(Abu Daoud).

Salim reports from his father ‘Abdullah ibn ‘Umar that he said: “ I saw the Messenger of Allah (sallallahu ‘alayhi wa sallam), when he began to recite the prayer, he raised his hands to his shoulders, and when he wanted to perform ruku’ or straighten up from ruku’a, he did not raise them (i.e., hands). And also did not raise them between two soot "(Sahih Abu 'Awana" vol. 2, p. 90). Imam Abu 'Awan, including Sufyan ibn 'Uena, mentioned only four narrators of this hadith. The fourth narrator of them is the teacher of Imam Bukhari, Imam Humaidi. Therefore, this hadith is given in the Musnad Khumaydi itself from the same source with the same words. In the book “Mudauwanatul Kubra” (vol. 1, p. 69) it is transmitted: “Ibn Wahab and ibn Qasim from Imam Malik, he from Shahab Zuhri, and he from Salim, and he from his father ‘Abdullah ibn ‘Umar narrates: “ The Messenger of Allah (peace and blessings of Allah be upon him) raised his hands to his shoulders when he began the prayer " This hadith mentions raising hands only during takbir tahrim. During ruku'a, after ruku'a or after tashahhud rafa', yadein is not mentioned.

Bukhari, Beykhaki, Hakim, Tabrani and ibn Abi Shaiba reported from ‘Abdullah ibn ‘Umar and from ‘Abdullah ibn ‘Abbas that the Messenger of Allah (peace and blessings of Allah be upon him) said: “You should not raise your hands except in seven places: at the beginning of prayer, at Istiqbali qibla, at al-Safa and al-Marwa, in Arafat and Muzdalifa and at Rami Jamarat.”.

Asim ibn Kulaib reports from his father Kulaib, who was one of ‘Ali’s students: “ ‘Ali’s disciples raised their hands only during takbir of tahrim, then in prayer they did not raise them during other actions "(Mu'atta Imam Muhammad p. 94, Tahavi vol. 1, p. 110 and "Musannaf ibn Abi Shayba" vol. 1, p. 236).

Aswad says: “ I saw ‘Umar that he raised his hands only at the first takbir, and did not raise them again "(Tahavi vol. 1, p. 111, “Musannaf ibn Abi Shaybah” vol. 1, p. 237).

Mughira says that he told the hadith of Wail ibn Hajar to Ibrahim Nah'i that he saw the Messenger of Allah (sallallahu 'alaihi wa sallam) raising his hands when he began the prayer, then when he performed ruku' and straightening up from ruku'a. Hearing this hadith, Ibrahim Nahi said: “ If Wail ibn Hajar saw the Messenger of Allah (peace and blessings of Allah be upon him) do this once, then ‘Abdullah ibn Mas’ud saw him not do this fifty times "(Tahavi vol. 1, p. 110).

Imam Malik says: “ Na'im Al-Majmar and Abu Ja'far Al-Qari informed me that Abu Hurayrah was their imam in prayer. Every time he stood up or sat down, he said “Allahu Akbar”, and raised his hands only when saying “Allahu Akbar” at the beginning of the prayer "(Mu'atta Imam Muhammad, p. 90, Kitabul Khujat, vol. 1, p. 95).

Beykhaki reports from the words of ‘Aufi: “ Abu Said Khudri and 'Abdullah ibn 'Umar raised their hands only during takbir tahrim, and did not repeat this again "(Aujuz Al-Masalik" vol. 1, p. 206).

For those people who always like to argue with everyone, I quote the words of Allah Almighty:« Indeed, the believers who are humble during their prayers have succeeded."(23:1-2), where Allah praises only those believers who are humble in prayer. In another verse, Allah commands believers to be humble and not make unnecessary movements: “ And stand before Allah humbly"(2:238). After reading these warnings from Allah, every reasonable person will immediately understand that rafa' yadein and other unnecessary movements during prayer contradict calmness in prayer and are not consistent with the Quran, therefore all of them are undesirable! There is no logic in these actions! Another argument in favor of this opinion is the words of the Prophet, peace and blessings of Allah be upon him: “ Why are you making hand signs? ? The hadith of Jabir ibn Samura on this matter was narrated by Muslim and Abu Dawud. It reports that the companions, pronouncing words of greeting at the end of the prayer, extended their arms in both directions. But the Prophet, peace and blessings of Allah be upon him, forbade them to do so, saying: “ All you have to do is put your hands on your hips and greet your brothers on the right and left in peace. ». Jabir ibn Sumra reports that the Messenger of Allah (peace and blessings of Allah be upon him) approached them and asked: “ What's happened? I see you raising your hands, they look like the tails of jumping horses. Be calm in prayer "(Muslim).

It is reported that Abu Humaid al-Sa'idi said: “ I remember better than all of you how the Messenger of Allah, peace and blessings of Allah be upon him, prayed. I saw that when he said the words “Allah is Great,” he raised his hands to shoulder level; when he bowed from the waist, he rested his hands on his knees, and then bent his back; when he raised his head, he straightened until all the vertebrae returned to their places; when he bowed to the ground, he rested his hands on the ground, not spreading them wide, but not pressing them to his body, and at the same time the tips of his toes were facing TO ible: when he sat down after two rak'ats, he sat on his left foot and raised the heel of his right foot; and when he sat down after the last rak'at, he raised the heel of his right foot, put his left leg under it and sat on his buttocks "(Bukhari).

Women raise their open palms only to shoulder level and fold their arms both on the chest and along the body, they can lower them during prayer.

Question: Is it possible to raise your hands in supplication?

Answer: Raising hands in prayer is the ethics and sunnah of the Prophet (peace and blessings be upon him), and all Muslim scholars and followers of different madhhabs are unanimous in this. This is indicated by arguments from the Koran and Sunnah. The Koran says: " Call upon your Lord humbly and in secret "(Surah al-Araf, verse 55).

Humble prayer occurs in calmness, in humiliation before Allah Almighty. As reported in the hadith: “ I ask you as the poor man asks ».

The Prophet (peace and blessings be upon him) when turning to Allah was in the form of a poor man who asked his Master.

Imam al-Suyuti (may Allah have mercy on him), when in his time some raised this issue and argued that there are no reliable hadiths on this topic, compiled the book “Fazlul Viga fi ahadisirafil-yadayni fi dua”, which says: “ The hadiths about raising hands in prayer are well-known and are tawatur (i.e., reliable hadiths that you need to believe one hundred percent, as if you yourself were a witness to what they say) ».

Also, al-Suyuti cited in the book “Tadribu ar-Ravi” a hadith from the Prophet (peace and blessings be upon him) that he raised his hands in prayer, and this is also stated in almost a hundred hadiths. The message that the Prophet (peace and blessings be upon him) raised his hands in supplication is included in the category of tawatur in meaning. This practice is reliably established by the Prophet (peace and blessings be upon him).

Imam al-Suyuti in his book says: “Raise your hands to the Merciful, beseeching, asking, crying and humbly. Allah is the most excellent among those in whom one hopes, and Great is Allah from the abandonment of those in despair who raise their hands to Him.”

Raising hands in supplication is an imperative sunnah, the Prophet (peace and blessings be upon him) said: “A person in supplication realizes the need of the Merciful Allah.” Because he asks from the generous and the Almighty. Allah is excellent in abandoning his servant who asks without fulfilling his need.

Also, the texts of learned followers of various madhhabs (Hanafis, Malikis, Shafiites, Hanbalites) indicate the permissibility of raising hands in prayer.

Who cites some hadiths that say that the Prophet (peace and blessings be upon him) did not raise his hands in prayer, or cite the words of the companions that they did not see the Prophet (peace and blessings be upon him) raise his hands in prayer, except in asking for rain. Also, the hadith of Anas ibn Malik (may Allah be pleased with him), which is given in both reliable collections, was ordered by scientists to relate this hadith not to the external meaning.

Imam an-Nawawi (may Allah have mercy on him) said:

« The raising of hands by the Prophet (peace and blessings be upon him) in prayer in places not asking for rain is approved. There are a lot of them, it is impossible to list them, I have collected some, these are about 30 hadiths from both reliable collections or from one of them(see in the book “Sharkhala Muslim”, 190/6).

Ibn Hajar Askalani also says that the Prophet (peace and blessings be upon him) raised his hands not asking for rain, but not in the same way as in asking for rain, when his hands are raised high.

Based on this, we say that raising hands in supplication is an imperative sunnah, a Muslim in a humble, humiliated state before Allah Almighty raises his hands.

We ask Allah Almighty to give the opportunity for everything good and pleasing, to accept our prayers, to exalt us by receiving an answer to our prayer

Answered Sheikh Muhammad Wasam