Imām Asy-Syirāzī, may Allah have mercy upon him said in the Muhaźźab:

It is mustahab that one raises his hand while performing takbīrah al-Ihrām parallel (haźwun) to his shoulders due to what was narrated by Ibnu ‘Umar, may Allah be pleased with them both, that the Prophet, Salutations of Allāh and His Peace upon him,

‎ كَانَ إذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ وَإِذَا كَبَّرَ لِلرُّكُوعِ ، وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّكُوعِ

When he commences the prayer, he would raise his hands parallel to his shoulders. He would also do so when he made takbīr for rukū’ and when he raises his head from rukū’.


Imām an-Nawāwī, may Allah have mercy upon him, in his commentary of the above said:

The Hadīth of Ibnu ‘Umar is narrated by al-Bukhārī and Muslim. The Ummah has ijmā’ that it is mustahab to raise one’s hand during takbīrah al-ihrām. Ibnu al-Munźir and others cited the ijmā’ with regard to this. al-‘Abdarī cited from the Zaidiyyah that one should not raise one’s hand during the Ihrām. However, the Zaidiyyah is not considered with regard to Ijmā’. al-Mutawallī cited from some of the ‘ulamā’ who considered it wājib to raise one’s hands. I saw in what was appended to the fatāwa of al-Qaffāl that the Imām, the Bāri’ (Master) in Hadīth and Fiqh, Abū al-Hasan Ahmad Bin Sayyār al-Marwazī, from the mutaqaddimīn (earlier generations) of our aśhāb in the rank of al-Muzanī said:

When one does not raise his hands for takbīratul ihram, his prayer is not accepted (śah) because it is wājib. The raising of hands is thus wājib as opposed to the rest of the takbīrah whereby it is not compulsory to raise one’s hand for them.

This which he mentioned is rejected (mardūd) by the ijmā’ of those before him.

As for the position of the raising, asy-Syāfi’ī in the Umm and the Mukhtaśar of al-Muzanī, as well as the aśhāb said:

One raise parallel to his shoulders. What is meant is his palms are parallel to his shoulders.

ar-Rāfi’ī said :

The maźhab is that one raises them in a manner that the edge of his fingers is parallel to the top of his ears, his thumbs parallel to his earlobes, and his palm parallel to his shoulders.

This is what is meant as per the qaul of asy-Syāfi’ī and the aśhāb: “one raises them parallel to his shoulders.” Such was mentioned by al-Mutawallī, al-Baghawī, and al-Ghazālī. asy-Syāfi’ī had in fact gathered between the narrations with what we mentioned. Such was cited by al-Qādhī Abū Tayyīb in his Ta’līq and others from asy-Syāfi’ī that he gathered between the three narrations with this. ar-Rāfi’ī said:

As for the saying of al-Ghazālī in the Wajīz, that with regard to this are three qauls, it is munkar, as this is not known to other than him.

Imām al-Haramayn with regard to this issue transmitted two qauls. One if it is that one should raise it parallel to the shoulders. The second is parallel to the ears. The second is gharīb (strange) from asy-Syāfi’ī. Our ‘Irāqī aśhābs indeed transmitted this from Abū Hanīfah and his adversaries amongst the issues of khilāf.

In fact, Abū Humaid as-Sā’idī narrated the raising to be parallel to the shoulders together with Ibnu ‘Umar as narrated by al-Bukhārī. Abū Daūd narrated this as well from a narration of ‘Ālī, may Allah be pleased with him. Mālik bin al-Huwairith narrated that the Prophet, Salutations of Allāh and His Peace upon him,

‎ كَانَ إذَا كَبَّرَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا أُذُنَيْهِ
When he made takbīr, he would raise his hand until his ears are parallel to them.

And in a narration “a section of his ears” as narrated by Muslim. And from Wāil bin Hujr, similar to that a narrated by Muslim. And in a narration of Abū Daūd in the Hadīth of Wāil,

‎ رَفَعَ يَدَيْهِ حَتَّى كَانَتَا حِيَالَ مَنْكِبَيْهِ ، وَحَاذَى بِإِبْهَامَيْهِ أُذُنَيْهِ
He raised his hands until they are hiyāl (in front of) his shoulders, and they extend, with its thumbs parallel to his ears.

The chain is however cut off. This is because it is from a narration of Abū Jabbār Bin Wāil from his father, while he did not hear from him. It is said that he was borned after the death of his father. al-Baghawī mentioned in Syarh as-Sunnah that asy-Syāfi’ī may Allah have mercy upon him gathered between the narration of “his shoulders” and “the narration of the ears” upon what is in this narration which is also weak from Wāil:

‎رَفَعَ إبْهَامَيْهِ إلَى شَحْمَتِي أُذُنَيْهِ
He raised his thumbs until his earlobes

The maźhab is raising parallel to the shoulders as we presented. asy-Syāfi’ī and the aśhāb made tarjīh by the fact that it is the more śahíh in terms of isnād and is more numerous in terms of narration. This is because the narration is disputed with regard to those who narrated “until parallel to the ears” as opposed to those who narrated “parallel to shoulders”. And Allah knows best.

(Subsection) With regard to the maźhabs of the ‘ulamā’ with regard to the location of raising the hands: we mentioned that our maźhab which is masyhūr is that one raise parallel to the shoulders. This is the opinion of ‘Umar bin al-Khattab, and his son, may Allah be pleased with them both, Mālik, Ahmad, Ishāq and Ibnu Munźir. Abū Hanīfah is of the opinion parallel to the ears. From Ahmad is a narration in which he gave a choice between them both without giving preference to any one. Ibnu al-Munźir narrated from some of the people of Hadīth who preferred this opinion. al-Ubaidī transmitted from Tāwūs that he raised his hands until they exceeded his head. This is bātil whereby there is no aśl for it.