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Book of Prayer / Chapter on the Characteristics of Prayer

793 - (4) On the authority of Ibn Omar, may God be pleased with them both, that the Messenger
of God, peace and blessings of God be upon him, used to raise his hands at the level of his
shoulders when he began the prayer, and when he said “Allahu Akbar” for bowing, and when he
raised his head from bowing, he raised them besturd
793 - On the authority of Ibn Umar, that the Messenger of God, peace and blessings of God be
upon him, used to raise his hands at the level of his shoulders when he opened the prayer and
when he said “Allahu Akbar” for bowing, and when he raised his head from bowing, he raised
them (i.e. his hands) likewise) i.e. at the level of his shoulders. Al-Shafi’i took this hadith and
others that it is Sunnah for every praying person to say “Allahu Akbar” and raise them for all the
movements. There is nothing other than the prohibition of raising one’s hand with Abu Hanifa
due to a Muslim report on the authority of Jabir bin Samurah, who said: The Messenger of God,
may God bless him and grant him peace, revolted against us (1). He said: Why do I see you
raising your hands as if they were the tails of sun horses, which in the dictionary is the plural of
“suns,” like “sabour,” meaning “difficult,” “Stay still in prayer.” I respond to Al-Bukhari’s objection
by saying that this elevation was in the Tashahhud because Abdullah bin Al-Qibtiyya said: I
heard Jabir bin Samra say: When we prayed behind the Prophet, peace and blessings of God
be upon him, we would say peace be upon you, peace be upon you. He gestured with his hand
to the sides. He said: It is not for these people to gesture with their hands as if they were the
tails of sunken horses. Rather, it is sufficient for one of you to place his hand on his thigh and
then greet his brother on his right and on his left (2). It appears that they are two hadiths,
because the one who raises his hands during the salutation is not told to be still in prayer, and
that what matters is the wording, which is his saying: Be still, not for its reason, which is the
gesture during the salutation. In Sharh Al-Hidaya by Ibn Al-Hammam, Imam Abu Hanifa met
with Al-Awza’i in Mecca in Dar Al-Hanateen, and Al-Awza’i said: Why do you not rise when
bowing and rising from it? He said: Because it was not authentically reported from the
Messenger of God.Likewise, he said: God hears those who praise Him. Our Lord, praise be to
You.
Book of Prayer / Chapter on the Characteristics of Prayer

Al-Ibrahim, i.e., Al-Nakha’i, on the authority of Wael’s hadith, that he saw the Prophet raise his
hands when he bowed, and when he rose from bowing, he said: If Wael saw him do that once,
then Abdullah, i.e. Ibn Masoud, saw him fifty times not doing that. It was narrated on the
authority of Mujahid that he said: I prayed behind Ibn Umar, and he did not raise his hands
except during the first takbeer, and what appears to be the case is that after the Prophet, peace
and blessings of God be upon him, he did not abandon what he had done except when
abrogating it was obligatory for him to do so. Al-Aswad narrated that he said: I saw Omar bin
Al-Khattab raising his hands at the first takbeer and then not again. If Omar, Ali, and Ibn Masoud
had their position in praying with the Messenger of God, may God bless him and grant him
peace, and then Ibn Umar after them had a similar position, then nothing of what was narrated
in al-Qablu would be the first thing that was narrated from him. Likewise, in Al-Muqtasir from
Al-Mukhtasar Al-Mushakil Al-Athar by Al-Tahawi, “God hears him who praises Him.” It means:
“Hamd” is said to be from Him who praises Him, and “Lam” is said in “For the one who benefits,”
and the “H” in “Hamdah” is for the metaphor. It was said to stop and rest. Ibn Al-Malik mentioned
it, and Al-Tibi said, meaning, he responded to his praise and accepted it. It is said: “Listen to my
supplication,” meaning respond, because the goal of the questioner is to answer and accept.
Oh. He called for acceptance of praise, as was said. It is possible that the narration says: (Our
Lord, praise be to You) and in their narration. Whenever he said: God hears those who praise
Him, he would say: Our Lord, praise be to You. And in another of theirs also, he said when he
raised [...] God hears those who praise Him, our Lord, praise be to You. From this hadith,
Al-Shafi’i took that it is Sunnah for every praying person to bring them together. Abu Hanifa said:
It is sufficient for the imam to hear the news in congregation, except for Ibn Majah, on the
authority of Abu Hurairah, the Messenger of God, peace and blessings of God be upon him,
said: When He did not do that while prostrating. agreed.