Is it the sunnah to raise hands in takbir during the salah?
Everyone raises their hands to open the salah for takbirat al-ihram. But is it also necessary to raise the hands in takbir before other positions in the salah, such as going into ruku’ and rising from rukuʿ? This is a matter of scholarly discussion.
The Hadith of Ibn ʿUmar
عَنِ ابْنِ عُمَرَ رضي الله عنهما:
أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلَاةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ»، وَكَانَ لاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ.
(صحيح البخاري)
Ibn ʿUmar (may Allah be pleased with them both) narrated:
The Prophet ﷺ used to raise his hands parallel to his shoulders when he began the prayer, when he said the takbir to bow, and when he raised his head from bowing. He would raise them in the same way and say:
“Samiʿa Allahu liman ḥamidah, Rabbana wa laka al-ḥamd.”
But he would not do this during sujood.
(Agreed upon – Bukhari and Muslim)
This hadith clearly outlines three positions where the Prophet ﷺ raised his hands:
- At the beginning of the prayer (takbirat al-ihram)
- When going into rukuʿ
- When rising from rukuʿ
It also confirms that he did not raise his hands when going into or rising from sujood.
The discussion
This issue of when to raise the hands during salah has been much debated among scholars. Books have been authored exploring it from both fiqh and hadith perspectives.
Shafi’i and Hanbali
One opinion, adopted by the Shafiʿi and Hanbali schools, is based on numerous authentic narrations suggesting that the Prophet ﷺ raised his hands at each of these three moments. According to this view:
- At the start of salah: Allahu Akbar with hands raised
- Going into rukuʿ: Allahu Akbar with hands raised
- Rising from rukuʿ: Samiʿa Allahu liman ḥamidah with hands raised
- Going into sujood: Allahu Akbar (but without raising the hands)
- Between the two sujood: Allahu Akbar (again, without raising the hands)
Some people mistakenly raise their hands between the sujood, but as the hadith of Ibn ʿUmar states, this was not the practice of the Prophet ﷺ.
These narrations are strong and authentic, and there is no weakness from a technical hadith standpoint.
Hanafi and Maliki
The Hanafi and Maliki schools hold that raising the hands is only done at the beginning of the prayer. This view is primarily based on the practice of ʿAbdullah ibn Masʿud (may Allah be pleased with him), who said:
“I will teach you the prayer of the Messenger of Allah ﷺ.”
He then led the prayer and only raised his hands at the opening takbir.
Ibn Masʿud was among the most knowledgeable companions, known for his deep understanding and closeness to the Prophet ﷺ. ʿUmar ibn al-Khattab (may Allah be pleased with him) would consult him for fatwas. The Hanafi school holds his opinion in high regard and traces much of its prayer methodology back to him.
As our late Shaykh Nūr al-Dīn ʿItr (may Allah have mercy on him) mentioned, the narration of Ibn Masʿud has been recorded in many authentic sources. While some scholars from other schools have attempted to weaken it in favour of other narrations, it remains sound and well-supported.
Validity of both positions
Both positions are based on authentic hadith. One is based on the narrations of Ibn ʿUmar and other companions; the other on the narration of Ibn Masʿud. This is not a contradiction but an example of the diversity of practice in the Sunnah.
As scholars have repeatedly explained, the problem arises when people accuse others of “going against the Sunnah” for not following one opinion over another. This is incorrect. Both positions fall within the framework of the Sunnah, and a Muslim may follow either based on the scholarly school or evidence they are convinced by.
Raising the hands in prayer beyond the opening takbir is a matter of valid scholarly difference. The Prophet ﷺ raised his hands at specific points according to multiple narrations, and he also did not raise them in other positions, depending on the narration cited. The correct approach is to respect both views, recognise their evidentiary basis, and avoid passing judgement on others for practicing differently.
Shaykh Haytham Tamim Hadith Class