What hadith do scholars refer to when they say that you need to put your right hand on your left while standing in prayer?

I consider it rational that a detailed disclosure (from the point of view of Muslim theology) of such an element of prayer-namaz as folding of hands in a standing position is rational, because we (those who know and practice performing obligatory prayer) every day you have to deal with this in practice.

For those who are only interested in the practical aspect, I will immediately cite the generalized definitions given by Muslim scholars on the topic under study: “After raising their hands during the introductory takbir, men lower their hands on their stomach right under the navel, putting their right hand on their left, clasping their little finger and thumb right hand left wrist. This is what the Hanafi theologians say, substantiating their words with the appropriate evidence from the Sunnah of the Prophet.

According to the Shafi'i madhhab, it is advisable to lower your hands on your stomach between the chest and the navel in the region of the heart so that the palm of the right hand rests on the elbow or between the elbow and the wrist of the left. This opinion also has appropriate justification. "

For those who project the opinions and recommendations of scientists - the heirs of the prophets - on their religious practice, knowing that any science requires accuracy, and even more so Muslim theology, where everything has a basis, who crave argumentation of judgments with appropriate references to primary sources, I present a short study on this topic.

To begin with, the overwhelming majority of Muslim scholars, starting with the Companions of the Prophet and the first generations after them, spoke about the desirability of placing the right hand on the left in a standing position when praying. It is right to left. Imam ash-Shavkiani emphasized: "In proof of the correctness of this judgment, there are twenty hadiths from eighteen companions and tabi ikings (representatives of the first generation after the Prophet)."

Here are some authentic hadiths from the twenty mentioned:

- “People were commanded [as an instruction from the Prophet] that men put their right hand on their left during prayer [in a standing position]”;

- “The Prophet stood up [while performing the prayer-namaz] in front of us as an imam and [in a standing position while reading the Koran] took his left hand right hand ";

Wa'il ibn Khujr narrated: “I saw the Prophet praying, and he [in a standing position while reading the Koran] took his left hand with his right”;

- ‘Abdullah ibn Mas'iyud narrated:“ Prophet Muhammad walked by me when I prayed with my left hand over my right. He took my right hand and put it on his left. "

2 opinions on hand position

As for the question of where exactly it is necessary to place the hands, there are two main opinions on this matter in Muslim religious practice.

First option. Under the navel

Right under the navel. Optimal shape: right hand on the left right under the navel, grasping the left wrist with the little finger and thumb of the right hand. This was emphasized by the scholars of the Hanafi madhhab and such prominent scholars as Sufyan al-Savri, Ishaq ibn Rahaveikh, Abu Ishak al-Maruzi from among the scholars of the Shafi'i madhhab, as well as Imam Ahmad ibn Hanbal (in one of his two main opinions) and others. ...

Justification.

Imam ‘Ali ibn Abu Talib used to say:" It is Sunnah to put your right hand on your left right below the navel. " The Muhaddiths (Hadith scholars) assured that this narration was not the words of the Prophet himself. This narration is presented precisely as the words of Imam ‘Ali in the hadiths of Imams Ahmad ibn Hanbal, ad-Dar Qutni, al-Bayhaqi and Abu Dawood. While Ahmad ibn Hanbal stipulated that the characteristics of one of the transmitters ('Abdurahman ibn Ishaq al-Kufi) of this hadith does not meet the criteria for reliability (munkyarul-hadith), then, for example, Abu Daud in his collection of hadiths did not comment on the presence of a weak link in the chain of transmitters, but only referred to the aforementioned judgment of Imam Ahmad. By the way, Imam Abu Daud also quotes the words of Abu Hurayrah, which are similar in meaning to the words of Imam ‘Ali, but the isnad (chain of transmitters) also contains the name‘ Abdurahman ibn Ishaq al-Kufi.

In addition to this, Imam Ibn Hazm quotes the words of Anas ibn Malik: "Placing the right hand on the left right under the navel is one of the ethical norms of the prophets."

Second option. On the chest

On the chest, between the chest and the navel in the region of the heart.

Justification.

Wa'il ibn Khujr narrated: "I prayed with the Prophet, and he put his right hand on his left in the chest (chest)." Muhaddiths (scholars of hadith scholars) spoke about the low level of reliability of this hadith, and some - about unreliability.

So, both options for the arrangement of hands while standing at prayer-namaz do not have unequivocal reliability and therefore both are permissible, since it is known and unshakably certain that the Prophet Muhammad (may the Most High bless him and greet him) put right hand to left ( took left hand with the right) and commanded others to do so.

The great muhaddis Imam at-Tirmidhi concluded: “All scientists, since the time of the Prophet's companions, said that in prayer-namaz, the right hand is placed on the left hand. Some of them believed that the hands in this position are located above the navel, while others - directly below it. And both options are possible. " Imam Ahmad ibn Hanbal spoke about the canonical admissibility of both options.

So both of the above opinions are permissible, and both, with a certain degree of validity, appeared in the religious practice of Muslims. In practical terms, the prayer should follow the recommendations of the scholars of that madhhab whose opinion he shares in b O most of the provisions of religious practice.

And in conclusion, I emphasize: all Muslim scholars, without exception, said that this aspect of prayer is not some important component of it, it is just an action from the category desirable(mustahab), that is some inaccuracies in it do not in any way affect the validity of the prayer-namaz .

We can assume that the meaning of such an arrangement of hands (whether they are folded on the chest or under the navel) is as follows: standing before the Lord in the form of a humbly asking and praying for mercy.

Women, in the opinion of all scientists, put their hands on their chest, placing their right hand on the left wrist. See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]. In 11 volumes, Damascus: al-Fikr, 1997.Vol. 2.P. 873.

See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 t. T. 2. S. 873, 874; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the hadith set of al-Bukhari]. In 25 volumes. Beirut: al-Qutub al-‘ilmiya, 2001.Vol. 5, pp. 407, 408.

Prophet Muhammad (peace and blessings of Allah be upon him) said: "Indeed, scientists are the heirs of the prophets." See, for example: Abu Daud S. Sunan abi Daud [The Hadith Code of Abu Daud]. Riyadh: al-Afkar ad-dawliya, 1999. p. 403, hadith no. 3641, sahih; al-Khattabi H. Ma'alim al-sunan. Sharh sunan abi daud [Attractions of the sunn. Commentary on the Hadith Code of Abu Dawud]. In 4 volumes. Beirut: al-Qutub al-‘ilmiyya, 1995. T. 4. P. 169, hadith no. 1448; Nuzha al-muttakyn. Sharh riyad al-salihin [Walk of the righteous. Commentary on the book "Gardens of the Well-behaved"]. In 2 volumes. Beirut: ar-Risala, 2000. T. 2. P. 194, hadith No. 1389.

Among those who were an exception and declared that hands should be freely lowered, there were some scholars of the Maliki madhhab. This opinion is extremely unconvincing from the point of view of canonical validity; rather, it does not even have an appropriate justification. See, for example: al-Benna A. (known as al-Sao'manati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani [The Lord's discovery (help) for ordering the set of hadiths of Ahmad ibn Hanbal ash-Shaybani]. In 12 volumes, 24 hours. Beirut: Ihya at-turas al-‘arabi, [b. G.]. Vol. 2, part 3, p. 173.

By the way, Imam Malik himself agreed with the opinion of the majority of scholars about the need to fold hands, which is mentioned in his collection of hadiths "al-Muwatto '", but due to an incorrect interpretation, some of his students perceived and developed an opinion about freely dropped hands. See, for example: Imam Malik. Al Muwatto [Public]. Beirut: Ihya al-‘ulum, 1990. p. 130, hadith no. 377, 378; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Revelation by the Creator (for a person in the understanding of the new) through commentaries to the hadith set of al-Bukhari]. In 18 volumes. Beirut: al-Qutub al-‘ilmiya, 2000. T. 3. P. 285, 286; al-Sanhovani M. Subul al-salam (tabaniani muhakkaka, muharraja) [Ways of the world (revised edition, with clarification of the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998.Vol. 1.P. 394, 395.

As for the Hanbali madhhab, both of the previously mentioned opinions (the opinion of the Hanafi scholars and the Shafi'i scholars) are equivalent in it, that is, they agree with the validity of both options for the location of the hands. See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 t.Vol. 2.P. 873, 874.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 3. S. 285, 286; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5.S. 407; at-Tirmizi M. Sunan at-tirmidhi [Code of Hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002.S. 101; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Part 3. P. 173; al-San'yaniani M. Subul al-salam (tabaniani muhakkaka, muharraja). T. 1.P. 393.

See: Ash-Shavkiani M. Neil al-Avtar [Achieving Goals]. In 8 volumes. Beirut: al-Qutub al-‘ilmiya, 1995. T. 2. P. 192; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. Vol. 2, part 3, p. 173.

Hadith from Sahl ibn Sa'dith; St. NS. Ahmad, al-Bukhari and others. See, for example: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 1. P. 230, hadith no. 740; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Part 3. P. 172, hadith no. 500, sahih; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 3. P. 285, hadith No. 740, "sahih".

The hadith uses the verb "akhaza", which translates as "to take", "to embrace, to seize."

Hadith from Kabis ibn Khulba from his father; St. NS. Ahmad, Ibn Majah, at-Tirmidhi, and others. See, for example: al-Benna A. (known as al-Sao'amiati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Part 3. P. 172, hadith no. 499, "hasan"; Ibn Majah M. Sunan [Collection of Hadiths]. Riyadh: al-Afkar ad-dawliyya, 1999. p. 97, hadith no. 809, “hasan sahih”; at-Tirmizi M. Sunan at-tirmizi. 2002. S. 101, hadith no. 252.

Hadith from Wa'il ibn Khujra; St. NS. Ibn Majah. See, for example: Ibn Majah M. Sunan. 1999. p. 97, hadith no. 810, sahih.

Hadith from 'Abdullah ibn Mas'ud; St. NS. Ibn Majah, Abu Dawud, etc. See, for example: Ibn Majah M. Sunan. 1999. p. 97, hadith no. 811, sahih; Abu Daud S. Sunan abi daud [The Hadith Code of Abu Daud]. In 2 volumes, 4 hours. Cairo: al-Hadith, [b. G.]. T. 1. Ch. 1. P. 199, hadith no. 755.

Also see, for example: al-Benna A. (known as al-Sao'oqati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Part 3. P. 171, hadith no. 498, sahih, and also hadith no. 501; al-Amir ‘Alyaud-din al-Farisi (675-739 AH). Al-ihsan fi takrib sahih ibn habban [A noble deed in approaching (to the readers) Ibn Habban's collection of hadiths]. In 18 volumes. Beirut: ar-Risala, 1991. T. 5. P. 67, 68, hadith No. 1770, "sahih"; al-Qari ‘A. (died 1014 AH). Mirkat al-mafatih sharh mishkat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. T. 2. S. 657, 658, hadiths No. 797, 798, as well as p. 664, hadith no. 803; ash-Shavkiani M. Neil al-avtar. In 8 volumes. T. 2. P. 191, 192, 193, hadiths No. 673, 674, 675.

See, for example: as-Sanmoiani M. Subul as-salam (tabaniani muhakkaka, muharraja) [Paths of the world (revised edition, with clarification of the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998.Vol. 1.P. 393 and others.

See, for example: Majuddin A. Al-ihtiyar li tahokolil al-mukhtar [Choice for Explanation of the Chosen One]. In 2 volumes, 4 hours. Cairo: al-Fikr al-Arabi, [b. G.]. Vol. 1, part 1, p. 49; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Ch. 3. P. 171, 174; ash-Shavkiani M. Neil al-avtar. In 8 volumes.Vol. 2.P. 194.

Imam ‘Ali ibn Abu Talib’s words; St. NS. Ahmad, ad-Dara Qutni, al-Bayhaqi and Abu Daud. See, for example: Abu Daud S. Sunan abi Daud. [b. G.]. T. 1. Part 1. P. 199, hadith no. 756; ash-Shavkiani M. Neil al-avtar. In 8 volumes. T. 2. P. 193, hadith No. 676.

See: Abu Daud S. Sunan abi Daud. [b. G.]. T. 1. Part 1. P. 199, hadith no. 758; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 2. Part 3. P. 171, hadith No. 497 and an explanation to it.

See, for example: al-‘Aini B. ‘Umda al-Qari Sharh sahih al-Bukhari. T. 5.P. 408.

See, for example: al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 volumes. Egypt: al-Maktaba at-tawfikiyya, [b. G.]. T. 1.P. 348; ash-Shavkiani M. Neil al-avtar. In 8 volumes.Vol. 2.P. 194.

These words of Wa'il ibn Khujr are given in the hadiths of Imam Muslim, but Muslim does not mention "in the chest (chest)". See, for example: al-Naisaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-dawliyya, 1998, p. 172, hadith no. 54– (401); al-Nawawi Ya. Sahih Muslim bi sharh an-nawawi [Code of Hadiths of Imam Muslim with commentaries by Imam al-Nawawi]. In 10 volumes, 18 hours Beirut: al-Qutub al-‘ilmiya, [b. G.]. T. 2. Ch. 4. P. 114, hadith no. 54– (401).

Hadith from Wa'il ibn Khujra; St. NS. Ibn Khuzeimy. See, for example: al-‘Aini B. ‘Umda al-Qari Sharh sahih al-Bukhari. T. 5.S. 408; al-San'yaniani M. Subul al-salam (tabaniani muhakkaka, muharraja). T. 1.P. 393.

See, for example: Ash-Shawkiani M. Neil al-Avtar. In 8 t. T. 2.P. 194; al-San'yaniani M. Subul al-salam (tabaniani muhakkaka, muharraja). T. 1.P. 393.

See: at-Tirmizi M. Sunan at-tirmizi. 2002.S. 101.

The same words are quoted in the explanations to the hadiths of Imam Ahmad ibn Hanbal. See: Al-Benna A. (known as al-Saukiyati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. Vol. 2, part 3, p. 172.

See: Al-Benna A. (known as al-Saukiyati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. Vol. 2, part 3, p. 174.

See also al-Qari ‘A. Mirkat al-mafatih sharh mishkat al-masabih. T. 2.P. 659.

See, for example: as-San'oraniani M. Subul al-salam (tab'aniani muhakkaka, muharraja). T. 1.P. 393, etc.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 3. S. 285; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 5.S. 408; al-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. T. 2. Part 4. P. 115; al-Benna A. (known as al-Saoraniati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. Vol. 2, part 3, p. 174.

The Prophet (peace and blessings of Allaah be upon him) did not have microphones and speakers with amplifiers. Usually thousands of praying people stood behind the imam. Therefore, the people behind the imam they could not always determine the beginning of prayer without hearing the opening takbir with their own ears. It was big problem that time. Therefore, it was necessary to come up with a way so that all people standing behind the imam could know in advance about the beginning of namaz and join the namaz at the time of the imam. 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 namaz, this was a defining sign of the beginning of namaz 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 prayer. There are no other logical explanations for this action, and there never will be! It is reported that Abu Sa "eid 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 ahead and pray with my movements, and let those behind you pray with your movements. People will not stop retreating until Allah makes them last "(Muslim). Prophet Muhammad (peace and blessings of Allaah be upon him) said: “ The key to prayer is purity, the beginning is takbir and the end is greeting. " If something depended on raising hands in namaz, then the Koran and Sunnah would definitely indicate this. Raising your hands means just reciting takbir and starting namaz. That being said, remember, please, what level of finding thumb hands during takbir has nothing to do with namaz, because here the most important thing is to see the sign of the beginning of namaz in time and warn others with the same sign about the beginning of the collective namaz. This is the secret of raising your hand before starting namaz. Proof that raising hands before starting namaz is just “ sign»About the beginning of namaz, these hadiths serve:

"(Abu Daud). Regardless of whether you raise your palms to shoulder level or to ear level, your actions will be correct. Therefore, you cannot fanatically dwell on the position of the palms during the opening takbir - if you want to raise it to the earlobes, raise it, 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 one has to touch the earlobes with thumbs, this is the sick imagination of an illiterate person! Among scientists there are also different kinds disputes about whether it is necessary to raise hands after the first takbir or not, i.e. before ruku ', after ruk' and after tashahud, climbing the third rak 'at. But more on that below. First, about the main thing.

AND so, as we have already found out, prayer begins with the words: “ Allahu Akbar", I.e. from the "opening takbir". There are many controversies and disagreements among scholars regarding the raising of hands during the first and subsequent eat takbirah, as well as about, when exactly to say takbir at the first show of hands before starting namaz. Many hadiths have come down to us, which at first glance contradict and refute 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 shoulder level, sometimes to the level of the earlobes, sometimes to takbir, sometimes during takbir, sometimes simultaneously. Bukhari and Muslim narrated a hadith from Ibn 'Umar, where it is reported that the Prophet, peace and blessings of Allaah be upon him, raised his hands to the level of his shoulders, and then magnified Allah. Muslim transmitted another hadith from Malik ibn Huweiris, which says that the Messenger, peace be upon him and the blessings of Allah, raised his hands after exalting Allah. In other hadiths from Ibn "Umar it is said that he did this at a time (Bukhari, al-Nasai, Abu Dawood). Weil ibn Hajar narrated the hadith: “ I saw the Messenger (sallallahu ‘alayhi wa sallam), when he began namaz, he raised both hands up to his ears. Then (a few days later) I saw the Sahaba, that at the beginning of the prayer they raise their hands to their chest, while they were wearing warm clothes and capes "(Abu Daud). From the direct meaning of the hadith cited, the reason for the raising of hands by the Companions only to the chest is not the Sunnah, but the capes and warm clothes on them, which impeded their movement. Malik ibn Khuveyris says: “ Rasulullah (sallallahu ‘alayhi wa sallam) when pronouncing“ Allahu akbar ”raised his hands to the level of the ears ". And in another hadith it says: “ Raised them up 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 assert that only a certain sect is on the right path, that only they correctly understand the Sunnah. On the contrary, it just follows from these contradictions do the logical conclusion that raising hands is not important element in namaz. All these seemingly contradictory hadiths just prove that in fact there are no contradictions, because all these movements are allowed in namaz. Therefore, you cannot be fanatical and blindly follow each hadith, as your illiterate teacher interprets them. Do as you like, there will be no mistakes in your actions if you simultaneously start raising your hands and magnify Allah, or first raise your hands and only then magnify Allah. But at the same time, do not forget that scholars were unanimous in the fact that you cannot exalt Allah before raising your hands. Finally, you should raise your hands at your discretion, either to shoulder level, or to the level of the tips of the ears, slightly higher or slightly lower, as you like, as you like, your prayer is not in any way case does not depend on these hand movements.

I remember best of all of you how the Messenger of Allah prayed, peace and blessings of Allah be upon him. I saw that when pronouncing the word "Allah is great", he raised his hands to the level of his shoulders; when he made a bow, then he rested his hands on his knees, and then bent his back, when he raised his head, then he straightened himself until all the vertebrae returned to their places; when he bowed to the ground, he leaned his hands on the ground, not spreading them wide, but not pressing them to the body, and at the same time the tips of his toes were turned to TO "(Bukhari). Such hadiths, where you indicate NS There is a 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 propose to tightly squeeze your fingers while raising your hands, and spread others, understanding the hadith below in your own way: It is reported that Sa 'id bin Sim' an said: “ (Once) Abu Hurayrah came to our Banu 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 up for prayer, he did so," and Abu Amir made a gesture with his hand. (Then Abu Hurayrah) said: “He did not spread his fingers and did not squeeze them "» (Al-Hakim). These actions also have nothing to do with namaz, act as you want. Just don't complicate, please , your religion and silence the ill-wishers - infidels who earn their points in disagreements between scholars and all sorts of trends in Islam. Remember only the main action according to the Sunnah, when you raise your hands, palms should be open and directed towards the Qiblah.

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

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

Below I will cite several hadiths from among the known and reliable as evidence of my words. As mentioned above, in the first time of the Hijra, when there were many illiterate people who had just converted to Islam, it was very difficult for the Prophet (peace and blessings of Allaah be upon him) to teach them how to perform namaz 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 to worship, he warned his companions in advance about this, raising his palms up before each of his movements, as at the beginning of prayer. Once again I 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 sayings of the sahaba, given below, even an illiterate person will become clear that rafa' yadein should be done only during takbir tahrim, after that in the rest of the prayer it should not be done anywhere, i.e. To. there is no sense in these movements in our time - in warnings about the transition to the next rukn in namaz, when the voice of the imam and so heard but through loudspeakers in all mosques. This is confirmed from the following hadiths that the Messenger of Allah (PBUH) and his companions eventually left the Rafa `` yadein and began to do it only before the beginning of the prayer:

‘Abdullah ibn Mas'iyud says:“ When the Messenger of Allah (sallallahu ‘alayhi wa sallam) did rafa’ yadein, we did it too, 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 narrates:" 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" Hell and, al-Beyhaki, ad-Darakutni).

‘Alqama relates that’ Abdullah ibn Mas'iyud said: “ Shouldn't I read to you the prayer of the Messenger of Allah (sallallahu ‘alayhi wa sallam)? ”After which he recited namaz, in which he raised both hands only during the first takbir, (ie takbir tahrim) (at-Tirmidhi). According to Ahmad ibn Hanbal, Dara Qutni, Ibn Qatan, Ibn Dakik al-‘id Maliki and Imam Nasai, the authenticity of this hadith cannot be disputed (Kashf al-Muadilat, p. 179). In Abu Dawud, this hadith is quoted in the following words: “ He raised both hands only once ". Imam a Nasai still drive I am Sufyan said: “ He did rafa ‘yadein only once ". Muhammad ibn Jabir Yamani narrated this hadith before he became blind, so it is preserved from all confusion. In the book of Dar Qutni, it is narrated that Ishaq ibn Abi Israil, having transmitted this hadith, says: “ In all namaz we follow this hadith "(Gift of Cutney, p. 111).

According to Baraa ibn ‘Aziba is transmitted:“ When the Messenger of Allah (sallallahu ‘alayhi wa sallam) uttered“ Allahu akbar ”in order to start namaz, he raised his hands while his thumbs did not approach the earlobes, and after that did not raise them again "(Abu Daud, Dar Kutney). Bara ibn ‘Azib narrates in another hadith:“ I saw the Messenger of Allah (sallallahu ‘alayhi wa sallam) how he raised his hands at the beginning of the prayer, then did not raise them again until the end of the prayer "(Abu Daud).

Salim narrates from his father ‘Abdullah ibn’ ‘Umar that he said:“ I saw the Messenger of Allah (sallallahu ‘alayhi wa sallam), when he began to recite namaz, he raised his hands to his shoulders, and when he wanted to make a hand‘ or straighten out of his hand ’, he did not raise them (i.e. hands). And also did not raise them between two soot "(" Sahih Abu Avana "vol. 2, p. 90). Imam Abu 'Avan, including Sufyan ibn' Uenu, mentioned only four transmitters of this hadith. The fourth transmitter of them is the teacher of Imam Bukhari Imam Khumeidi. Therefore, this hadith is quoted in the "Musnad Humeidi" from the same source in the same words. In the book "Mudauvanatul Kubra" (vol. 1, p. 69) it is narrated: "Ibn Wahab and Ibn Qasim from Imam Malik, he is from Shahab Zuhri, and he is from Salim, and he is from his father‘ Abdullah ibn ’‘ Umar transmitting: “ The Messenger of Allah (sallallahu ‘alayhi wa sallam) raised his hands to his shoulders when he began namaz ". This hadith mentions the raising of hands only during the takbir tahrim. During ruk'a, after ruku 'or after tashahud rafa, yadein is not mentioned.

Bukhari, Beykhaki, Hakim, Tabrani and Ibn Abi Shayb reported from ‘Abdullah ibn‘ Umar and ‘Abdullah ibn’ Abbas that the Messenger of Allah (Sallallahu ‘alayhi wa sallam) said: “There is no need to 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 Qulaib narrates from his father Qulaiba, who was one of the ‘Ali’s disciples:“ ‘Ali's disciples raised their hands only during takbir tahrim, then during prayer they did not raise their hands during other actions ”(“ Muatta Imam Muhammad ”p. 94, Tahavi vol. 1, p. 110 and“ Musannaf ibn Abi Sheiba ”vol. 1, p. 236).

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

Mugira says that he narrated the hadith of Weil ibn Hajar to Ibrahim Nah'i, that he saw the Messenger of Allah (PBUH ‘alayhi wa sallam) raise his hands when he began namaz, then when he performed his hand‘ and straightens out of the hand ’. Hearing this hadith, Ibrahim Nahrokami said: “ If Weil ibn Hajar once saw the Messenger of Allah (sallallahu ‘alayhi wa sallam) do this, then‘ Abdullah ibn Mas ’ud saw fifty times that he did not do it "(Tahavi vol. 1, p. 110).

Imam Malik says: “ I was informed by Na'im al-Majmar and Abu Ja'ifar al-Qari that Abu Hurayrah had been their imam in prayer. Every time he got up or sat down, he said "Allahu Akbar", and raised his hands only when saying "Allahu Akbar" at the beginning of the prayer "(" Muatta Imam Muhammad "p. 90," Kitabul Khujat "vol. 1, p. 95).

Beihaki narrates from ‘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:« Truly, 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 orders the believers to be humble and not make unnecessary movements: “ And stand before Allah humbly"(2: 238). After reading these warnings of Allah, every reasonable person will immediately understand that Rafa ‘yadein and others unnecessary movements during namaz they contradict calmness in namaz and do not agree with the Koran, therefore they are all 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 signs with your hands ? " Hadith Jabir ibn Samura on this occasion was narrated by Muslim and Abu Dawud. It says that the companions, pronouncing the words of greeting at the end of the prayer, stretched out their hands in both directions. But the Prophet, peace and blessings of Allaah be upon him, forbade them to do so, saying: “ It is enough for you to put your hands on your hips and greet your brothers on the right and on the left. ». Jabir ibn Sumra reports that the Messenger of Allah (PBUH) approached them and asked: “ What happened? I see you raise your hands, they are like the tails of jumping horses. Show calmness in prayer "(Muslim).

It is reported that Abu Humeid al-Sa "go told:" I remember best of all of you how the Messenger of Allah prayed, peace and blessings of Allah be upon him. I saw that when uttering the words "Allah is great", he raised his hands to shoulder level; when he made a bow, then he rested his hands on his knees, and then bent his back, when he raised his head, then he straightened himself until all the vertebrae returned to their places; when he bowed to the ground, he leaned his hands on the ground, not spreading them wide, but not pressing them to the body, and at the same time the tips of his toes were turned to TO Ible: when he sat down after two cancer "ata, he sat down on his left foot and lifted the heel of his right foot; and when he sat down after the last cancer" ata, he raised the heel right leg, thrust his left leg under her and sat down on the buttocks "(Bukhari).

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

With the name of Allah, the Most Merciful, the Most Merciful.

The true opinion of the Hanafi madhhab is that the hands should be raised only for the introductory takbir and no longer raise them again (in prayer) (Haskafi / Ibn Abidin, “Radd al-Mukhtar ala ad-durrul-mukhtar, 1.340, publishing house“ Bulak ").

This opinion is established from the 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 scientists of the Maliki madhhab adhere to the same opinion.

Raising hands in front of the hand '. Existing differences in messages (hadith)

Hadith about raising hands can be divided into three types:

• First, those where it is clearly said that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before committing his hand '.

• Secondly, there are such hadiths where it is reported that the Messenger of Allah (sallallahu alayhi wa sallam) never raised his hands, except for the introductory 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 introductory takbeer, or not.

The hadiths of the first group are used by those scholars who are of the opinion about raising their hands to perform a ruku, while the second group of hadiths are used by those scholars who believe that raising their hands is not necessary. Although there seem to be more hadiths from 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 hands to committing a hand. ' The reason that the narrator did not feel fit to mention the raising of hands may be the fact that it was not a common practice. It is difficult to admit that if the raising of hands were an important element of prayer, the narrator would not have mentioned it. Thus, by using the hadiths of the third group as additional evidence for the hadiths of the second group, there will be more hadiths supporting the notion that hands should only be raised once than those supporting the idea of ​​raising hands.

To continue the further conversation, you need to understand that the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) is a non-existent (unoccupied) action, and people usually do not mention uncommitted actions in their conversations. For example, if someone was returning home from a mosque and accidentally fell, the person who will talk about this event will probably say, “So-and-so fell,” since his fall was an existing event (something that actually happened). If the same person came home without any incident, then no one will mark it, saying: “such and such 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 while the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands, the narrators did not report this. If this (raising hands) were a common practice of the Messenger of Allah (sallallahu alayhi wa sallam), and not something that he did only from time to time, the storytellers would certainly say so. Here you can also cite the example of a person who takes food at a strictly defined time. If on some day he does not eat at the usual time, someone will notice that he has not eaten, since eating at a certain time is an existing action for him, which at some point did not happen. No one would mention that he did not eat at any other time, because for this person eating at a different time would be a non-existent activity that people don't usually mention.

The same happens with the hadiths of the third group, where there is no mention of the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) - they can also be used as evidence for the point of view of the Hanafis. This (the adoption of these hadiths) would significantly increase the number of hadiths in favor of the opinion of the Hanafis, and these hadiths would outnumber the hadiths of the first category.

Hadith, where it is said about the raising of hands by the Messenger of Allah (sallallahu alayhi wa sallam) to perform ruku '

The first group is usually presented with evidence from Ibn Umar and Malik al-Huwayris (may Allah be pleased with them) as the main source of evidence. Both these Sahaba report that the Prophet (Sallallahu alayhi wa sallam) raised his hands before performing the bow (hand '). However, both of these Companions also reported raising their hands on all of the seven cases mentioned above. The first group (hadiths) accepts the stories of these two Companions, who report that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands to the opening takbir and when he performed his hand, and rejected other messages.

Now we come to the question of the messages of Abdullah ibn Umar (may Allah be pleased with him), which are traditionally used by those who hold the opinion of repeatedly raising their hands 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 (silsilyat al-zhaba). However, in this matter (raising hands), Imam Malik did not rely on these messages, but received messages from Ibn Masud and preferred the practice (taamul) of the people of Medina, who raised their hands only for the introductory takbir.

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

In addition, although there are many hadiths from Ibn Umar (may Allaah be pleased with him) about raising hands, many inconsistencies are found in them. This confusion in the narrator's messages makes it difficult to receive his messages, especially in the presence of other messages that are more accurate and consistent. For example, in one of these messages (from Ibn Umar), which is mentioned by Imam Tahawi in Mushkil al-Asar, it is narrated that the Prophet (Sallallahu alayhi wa sallam) raised his hands with every movement of prayer, while in others his the hadith does not mention this.

Hadith where it is said that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands

Now we will cite 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 introductory 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 hands, except for the introductory takbir "(Sunan at-Tirmidhi, 1:59, Sunan an-Nasai, 1: 161, Sunan Abu Daud, 1: 116).

Imam Tirmidhi classifies this hadith as good (hasan). Allama Ibn Hazm says that this hadith sahih (al-Muhallah, 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 veracity of this hadith has been confirmed by Ibn Hazm and other hadith scholars, and all claims that it contains defects are considered incorrect."

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

Finally, Urwa ibn Murrah (Rahmatullahi alayh) said:

“When I entered the Hadhramaut Mosque (Yemen), I heard that Alqama ibn Weil was transmitting from his father that the Messenger of Allah (sallallahu alayhi wa sallam) raised his hands before and after committing his hand”. I reported this to Ibrahim al-Naka (Rahmatullahi alayh), who angrily objected: “Is Weil ibn Khujr the only one who saw the Messenger of Allah (Sallallahu alayhi wa sallam)? Didn't Ibn Mas'ud and other companions see him? " (Muwatta Imam Muhammad, 92).

RAISING HANDS IN NAMAZ - A question related to the authentic hadith, which is transmitted in the form of mutawatir, regarding the raising of hands before and after performing the bow in prayer. This hadith is authentic and is found in the Saheeh of al-Bukhari, the Saheeh of Muslim, and in the Sunan of Abu Dawud. Why don't Hanafis accept this hadith? What is the reason that they reject this hadith? A question related to this topic: Did this hadith at that time reach Imam Abu Hanifa (may Allah have mercy on him)? Answer: Praise be to Allah! This hadith, pointed out by the questioner, 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 to pray, the Messenger of Allah, may bless him Allah greets, he 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 performing the bow. Most of the scholars acted in accordance with this hadith, and they said that it is advisable for the one who prays / mustahab / 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-Yadayn”. In it, he proves the raising 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 (peace and blessings of Allaah be upon him) always raised their hands during prayer, when they made bows in 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 is 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-Majmoo 'al-Nawawi 3 / 399-406. We do not know whether the hadiths 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 asaras that are transmitted regarding the abandonment of the raising of hands, apart from the introductory takbir / takbiratul-ihram /. These include the one narrated by Abu Dawood (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 to pray, he raised his hands closer to his ears and more did not repeat (this action) ". Also among them is the one (hadith) that was narrated by Abu Daud (748) from the words of 'Abdullah ibn Mas'ud, may Allah be pleased with him, who said: “Should I not pray with you the prayer of the Messenger of Allah, may Allah bless him and welcomes? " And he made a prayer and did not raise his hands except once. " See Nasbu-r-raya by al-Zail'i 1 / 393-407. These hadiths were called weak by the imams and hafiz in the area of ​​hadiths. Hadith al-Bara was called weak by Sufyan ibn ‘Uyaina, al-Shafi’i, al-Humaydi — 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 ‘Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhakyi, ad-Darakutni and others. Likewise, the asaras, which are passed down from some of the Companions, regarding the abandonment of the raising of hands, are all weak. Above were quoted the words of al-Bukhari: "None of the Companions of the Prophet (peace and blessings of Allaah be upon him) confirmed 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 the abandonment of the uplift (of the hands) is proved, reliable hadiths remain for their uplift, without opposing 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 (peace and blessings of Allaah be upon him), who said: "Pray as I pray in front of your eyes." This hadith was narrated by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said:" Muslims should raise their hands before and when lifting their heads from the bow. " Al-Bukhari said: 'Ali was the most knowledgeable among the people of his time. End of quote. It is not allowed for anyone, after (for him) the Sunna has become clear, to leave action in accordance with it, blindly following the one who said about it from among the scientists. Imam ash-Shafi'i, may Allah have mercy on him, said: “Scientists are unanimous that for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear, one cannot leave 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 issues the madhhab of another is stronger and follows him, then his action will be wonderful and will not in any way denigrate his religion and righteousness. , and there is no disagreement in this. Moreover, it is closer to the truth and beloved by Allah and His Messenger (peace and blessings of Allaah be upon him). End of quote. Sheikhul-Islam (may Allah have mercy on him) said this in al-Fatawa 22/247. Scientists who said that one should not raise their hands are justified, since they are mujtahids and will receive a reward (from Allah) for their diligence and search for 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 makes a mistake, then he (is entitled to one) reward. " This hadith was narrated by al-Bukhari (7352) and Muslim (1716). See Raf'ul-malam ‘an Aimmatil-a’lam” by Sheikhul-Islam Ibn Taymiyyah. 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 number 3267. May Allah Almighty help us all to know the truth and follow it! Allah Almighty knows better than anyone! And blessing and peace to our prophet Muhammad! Islam: question-answer number 21439. In other words, after he straightened up. Sheikh al-Albani called the hadith weak. That is, he raised his hands only at the opening takbir / takbiratul-ihram /. Approx. Per. That is, using all his knowledge in the process of searching for a solution. In other words, in accordance with the decision of Allah and His Messenger, may the mercy 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 transmitters of hadiths. Examples of his lies are the hadiths: “The one who reads the Koran after the imam has his mouth filled with fire.” He invented this hadith, because a well-known opinion in the Hanafi madhhab is that one should not read the Qur'an while standing behind the imam in a collective prayer. - "The one who raises his hands during the prayer, did not perform the prayer." See al-Maudu'at 1/81. He invented this hadith, because a well-known opinion in the Hanafi madhhab is that it is censure to raise your hands when pronouncing takbirs, with the exception of takbir al-ihram at the very beginning of prayer. This is despite the fact that authentic hadiths about raising hands before and after bowing at the waist are so numerous that they have reached the degree 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 villain was not only not satisfied with the position of his madhhab, which condemns the raising of hands, but he even 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 for the Shafi'is, since they raised their hands in prayer, and therefore their prayer is invalid, as is the prayer of those who pray behind them. The vilest hadith that he came up with is the following: - “A man will appear among my ummah who will be known as Muhammad bin Idris, and he will do more harm to my ummah than Iblis, and also a man will appear among my ummah who will be known as Abu Hanifa, and he will become the beacon of my ummah. " This "hadith" kills two birds with one stone: it belittles Imam ash-Shafi'i and exalts Imam Abu Hanifa. Sheikh Salim al-Hilali said: “Fanaticism in matters of adherence to madhhabs was one of the reasons for the emergence of false and fictitious hadiths. So, this statement, which some people consider a hadith: "Abu Hanifa is the lamp of my ummah", is false, the prophet (peace and blessings of Allaah be upon him) did not say this. Moreover, this statement contradicts the clear text of the Qur'an: “O Prophet! We sent you as a witness, a good messenger and a warning exhortator, calling to Allah with His permission, and an illuminating torch "(al-Ahzab 33: 45-46)." If someone thinks that these are just the antics of some marginal, then this is absolutely not the case. Firstly, the hadith about the prohibition of raising hands is also transmitted from Muhammad ibn Ukashi al-Kirmani, and the hadith that the Imam of Shafi'i is like Iblis, and Abu Hanifa the lamp of Ummah is also transmitted from Muhammad ibn Sa'id al-Bauraki. there were obviously many such inventors.Moreover, the last hadith also has other ways through which it is transmitted, but they all converge on either deceitful or unknown narrators. of this hadith, trying to strengthen them with each other and to certify this hadith. These hadiths, as well as many similar ones are quoted in Hanafi books by the great scholars of this madhhab. And all this despite the fact that the Messenger of Allah (peace and blessings of Allah be upon him) summarized: "Let the one who said on my behalf what I did not say, prepare to take his place in the Fire!" al-Bukhari 109.