The third ḥadīth is that of Wāʾil ibn Ḥujr, and it contains an addition to the report of ʿAbd Allāh ibn ʿUmar: “he would raise his hands when going into prostration.” Among those who regard this raising of the hands as either recommended or obligatory, some restrict it to the opening takbīrah alone, preferring the ḥadīths of ʿAbd Allāh ibn Masʿūd and al-Barāʾ ibn ʿĀzib; this is Mālik’s position because it accords with the prevailing practice. Others give precedence to the report of Ibn ʿUmar and therefore hold that the hands are to be raised at two points—bowing and the opening of the prayer—owing to the report’s widespread acceptance, a matter on which everyone agrees. Within this group, those who deem the raising obligatory treat it as an obligation, while those who see it as recommended regard it as Sunnah. A third set of scholars adopts a reconciliatory approach, insisting that all of these additional occasions be observed together, as indicated by the ḥadīth of Wāʾil ibn Ḥujr. Thus, scholars have followed two methodological paths regarding these traditions: preference (tarjīḥ) or reconciliation (jamʿ).
The root of their dispute over whether raising the hands in prayer is recommended or obligatory is the same principle already mentioned: some maintain that the Prophet’s actions—peace and blessings be upon him—are by default binding unless evidence proves otherwise, while others hold that nothing should be added to what is firmly established as an obligation of prayer—by explicit text or consensus—without equally clear proof. We have already discussed this, and there is no need to repeat it at length.
As for the height to which the hands are to be raised, some say to the shoulders—this is the view of Mālik, al-Shāfiʿī, and a number of scholars. Others hold that they should be raised to the ears, a position attributed to Abū Ḥanīfah. Still others say to the chest. All these opinions are narrated from the Prophet—peace and blessings be upon him—but the soundest report is that he raised them level with his shoulders, and this is the majority view. Raising them to the ears is more firmly attested and more widely known than raising them to the chest.
The second issue: Abū Ḥanīfah held that standing upright after bowing—and composure within the bow—is not obligatory. Al-Shāfiʿī maintained that it is obligatory. The companions of Mālik differed: does the apparent tenor of his school make it Sunnah or obligatory, since no explicit statement from him has reached us? The reason for their disagreement is whether the obligation is fulfilled by performing only part of what the term covers, or by performing the act in its entirety.