Ibn Ḥazm said (4/93): “Thus the report transmitted by al-Zuhri from Sālim, from Ibn ʿUmar, is additional to what ʿAlqama narrated from Ibn Masʿūd,” meaning that ʿAlqama’s report negates raising the hands except at the takbīr al-iḥrām (opening declaration of “Allāhu akbar”). He continued: “It is mandatory to accept the additional detail, for Ibn ʿUmar related something Ibn Masʿūd did not see—namely, that the Messenger of Allāh ﷺ raised his hands at the bowing (rukūʿ) and when rising from it. Both men are trustworthy, and each reported what he personally witnessed. “Nāfiʿ and Muḥārib b. Dithār also narrated from Ibn ʿUmar, and Abū Ḥumayd, Abū Qatādah, and eight other Companions of the Messenger of Allāh ﷺ reported raising the hands when standing up for the two rakʿahs (units of prayer). This is an addition to the report of al-Zuhri from Sālim from Ibn ʿUmar. Every one of them is reliable and truthful about what he heard and saw, and adopting the additional material is obligatory. “Likewise, the report of Anas concerning raising the hands at prostration is an addition to what Ibn ʿUmar transmitted, and all are trustworthy in what they narrated and observed. “Malik b. al-Ḥuwayrith’s narration of raising the hands at every bowing, when rising from bowing, at every prostration, and when rising from prostration is an addition to all of the above. All the narrators are reliable in what they transmitted and heard, and accepting these additions is a binding duty that must not be neglected, because each addition constitutes an independent ruling conveyed by someone who knew it; the silence of those who did not report it in no way weakens its authority—this is the rule for all legal matters, without exception.” We have already cited (p. 604) al-Bukhārī’s statement that parallels Ibn Ḥazm’s view, and a fuller discussion of his will appear under “Raising the hands when standing after the two rakʿahs,” if Allāh wills. I said “at times” because—Allāh knows best—had he always raised them, those who transmitted the raising at the bowing and when rising from it would also have mentioned it; their names have been listed earlier. (*) So the wording appears in the original, following Ibn Ḥazm. What seems more accurate is “min” (“from”) so that the Maghrib prayer is included; this is also the exact wording in Abū Ḥumayd’s narration.