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Sahih (Al-Albani)
Attributed to Al-Albani
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0 criticized · 5 unresolved
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Reader edition
Sahih (Al-Albani)
Attributed to Al-Albani
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Inspect grading records1/6 narrator identities are resolved. 0/5 direct links have comparator or accepted classical support; 5 links retain an unresolved endpoint.
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0/5 links corroborated
Path 1: 1/6 identities resolved; 1 narrator dossiers contain source evidence; 0/5 edges corroborated; 5 unresolved edge endpoints; 0 generation-order conflicts.
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No authority status loaded
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No authority status loaded
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No authority status loaded
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No source-attributed critical statement is attached to this identity yet.
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The chain identity is present, but no linked classical passage is loaded for it yet.
١١٢٧٦ - محمد بن جحادة • مُحمد بن جُحادَةَ. حدثنا عَبد الله بن أَحمد بن حَنبَل، حَدثني أبو بَكر بن خَلاد، عن يَحيَى بن سَعيد، عن أبي عَوانَة، قال: كان مُحمد بن جُحادَة يَغلُو في التَّشيعِ. [ضعفاء العقيلي (٥/ ٢٢٣)]. • محمد بن جحادة. ثقة. قال أبو عوانة: كان يغلو في التشيع. [ديوان الضعفاء (ص ٣٤٤)]. • محمد بن جحادة. تابعي ثقة. قال أبو عوانة الوضاح: كان يغلو في التشيع. ع / [المغني في الضعفاء (٢/ ٢٧٤)]. • محمد بن جحادة. [ع] من ثقات التابعين. أدرك أنسا الا أن أبا عوانة الوضاح قال: كان يغلو في التشيع. قلت: ما حفظ عن الرجل شتم أصلا، فأين الغلو؟ [ميزان الاعتدال (٤/ ٧٣)]. • محمد بن جحادة الكوفي. رمي بالتشيع، قلت روى له الجماعة. [قانون الضعفاء (ص ٢٨٩)].
١١٢٧٦ - محمد بن جحادة • مُحمد بن جُحادَةَ. حدثنا عَبد الله بن أَحمد بن حَنبَل، حَدثني أبو بَكر بن خَلاد، عن يَحيَى بن سَعيد، عن أبي عَوانَة، قال: كان مُحمد بن جُحادَة يَغلُو في التَّشيعِ. [ضعفاء العقيلي (٥/ ٢٢٣)]. • محمد بن جحادة. ثقة. قال أبو عوانة: كان يغلو في التشيع. [ديوان الضعفاء (ص ٣٤٤)]. • محمد بن جحادة. تابعي ثقة. قال أبو عوانة الوضاح: كان يغلو في التشيع. ع / [المغني في الضعفاء (٢/ ٢٧٤)]. • محمد بن جحادة. [ع] من ثقات التابعين. أدرك أنسا الا أن أبا عوانة الوضاح قال: كان يغلو في التشيع. قلت: ما حفظ عن الرجل شتم أصلا، فأين الغلو؟ [ميزان الاعتدال (٤/ ٧٣)]. • محمد بن جحادة الكوفي. رمي بالتشيع، قلت روى له الجماعة. [قانون الضعفاء (ص ٢٨٩)].
١١٨٦٧ - ت: محمد بن جحادة. عن: رجل عن طاوس عن أم مالك البهزية. يشبه أن يكون ليث بن أبي سليم.
### $ 2627 ت الترمذي محمد بن جحادة عن رجل عن طاوس عن أم مالك البهزية يشبه أن ~~يكون بن أبي سليم PageV12P407
محمد بن جحادة محمد بن جحادة، ويقال: الأيامي الكوفي. روى عن: أنس، وعن أبيه وأبي صالح السمان، وعطاء بن أبي رباح، وعمرو بن دينار، وأبي الزبير، ونافع، وجماعة. روى عنه: شعبة وزهير بن معاوية، والسفيانان وجماعة. وثقه أحمد بن حنبل وأبو حاتم الرازي والنسائي. وقال أبو داود: كان لا يأخذ عن كل أحد وأثنى عليه. مات سنة ١٣١. قال ابن حجر: ثقة، من الخامسة.
٣٣٣١ - محمد بن جُحادة مولى لبنى أوْد. قال: أخبرنا سليمان بن حرب قال: حدّثنا حمّاد بن زيد قال: حدّثنا محمّد ابن جُحادة قال: مات أبي في طريق مكّة فجاءنا طلحة بن مصرّف يعزّينا فقال: كان يقال ثلاثٌ من مات عند فراغ واحدة منهنّ دخل الجنّة: حجّةٌ أو عمرةٌ أو غَزْوةٌ. * * *
Showing 6 of 12 items here. Open the full narrator profile for the complete dossier.
محمد بن جحادة: "بصري"، ثقة.
مُحَمَّد بن جحادة
مُحَمَّد بن جحادة يُقَال الأيامي وَيُقَال الأودي الْكُوفِي حدث عَن أبي حَازِم الْأَشْجَعِيّ وَأبي حُصَيْن رَوَى عَنهُ شُعْبَة وَهَمَّام فِي أول (الْجِهَاد) وَفِي (الْإِجَارَة)
مُحَمَّدُ بْنُ جُحَادَةَ - مُحَمَّدُ بْنُ جُحَادَةَ. مولى لبني أود. قَالَ: أَخْبَرَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جُحَادَةَ قَالَ: مَاتَ أَبِي فِي طَرِيقِ مَكَّةَ فَجَاءَنَا طَلْحَةُ بْنُ مُصَرِّفٍ يُعَزِّينَا فَقَالَ: كَانَ يُقَالُ ثَلاثٌ مَنْ مَاتَ عِنْدَ فَرَاغِ وَاحِدَةٍ مِنْهُنَّ دَخَلَ الْجَنَّةَ: حَجَّةٌ أَوْ عُمْرَةٌ أَوْ غزوة.
١١٢٧٦ - محمد بن جحادة • مُحمد بن جُحادَةَ. حدثنا عَبد الله بن أَحمد بن حَنبَل، حَدثني أبو بَكر بن خَلاد، عن يَحيَى بن سَعيد، عن أبي عَوانَة، قال: كان مُحمد بن جُحادَة يَغلُو في التَّشيعِ. [ضعفاء العقيلي (٥/ ٢٢٣)]. • محمد بن جحادة. ثقة. قال أبو عوانة: كان يغلو في التشيع. [ديوان الضعفاء (ص ٣٤٤)]. • مح
Identity
Muhammad bin Jahada
page 18701, entry [10031] · Accepted · High confidence
Identity
محمد بن جحادة
vol. 12, page 406, entry 2627 · Accepted · High confidence
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Reports From: محمد بن جحادة. #
1 source family witness · Accepted
Reports From: محمد بن جحادة
1 source family witness · Accepted
Showing 10 of 11 items here. Open the full narrator profile for the complete dossier.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
This compares the public chains of related narrations. Shared identities and links are route overlap, not an automatic authenticity ruling.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
Related Arabic wordings are aligned to this hadith in their recorded order. Highlighting identifies textual additions or omissions only; it does not assign legal, theological or authenticity significance.
Matching ignores vocalisation, punctuation and light alif/ya spelling differences, while the displayed wording preserves the original recorded word forms. Reordered words can appear as an addition and an omission.
Related wording
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ، حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْهَاشِمِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، رضى الله عنه عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ الْمَكْتُوبَةِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ وَيَصْنَعُ مِثْلَ ذَلِكَ إِذَا قَضَى قِرَاءَتَهُ وَأَرَادَ أَنْ يَرْكَعَ وَيَصْنَعُهُ إِذَا رَفَعَ مِنَ الرُّكُوعِ وَلاَ يَرْفَعُ يَدَيْهِ فِي شَىْءٍ مِنْ صَلاَتِهِ وَهُوَ قَاعِدٌ وَإِذَا قَامَ مِنَ السَّجْدَتَيْنِ رَفَعَ يَدَيْهِ كَذَلِكَ وَكَبَّرَ قَالَ أَبُو دَاوُدَ فِي حَدِيثِ أَبِي حُمَيْدٍ السَّاعِدِيِّ حِينَ وَصَفَ صَلاَةَ النَّبِيِّ صلى الله عليه وسلم إِذَا قَامَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا كَبَّرَ عِنْدَ افْتِتَاحِ الصَّلاَةِ
Related wording
حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ يَعْنِي ابْنَ أَبِي الزِّنَادِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ فُلَانِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيِّ، عَنْ عَبْدِ الرَّحْمَنِ الْأَعْرَجِ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلَاةِ الْمَكْتُوبَةِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ وَيَصْنَعُ مِثْلَ ذَلِكَ إِذَا قَضَى قِرَاءَتَهُ وَأَرَادَ أَنْ يَرْكَعَ وَيَصْنَعُهُ إِذَا رَفَعَ رَأْسَهُ مِنْ الرُّكُوعِ وَلَا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ صَلَاتِهِ وَهُوَ قَاعِدٌ وَإِذَا قَامَ مِنْ السَّجْدَتَيْنِ رَفَعَ يَدَيْهِ كَذَلِكَ وَكَبَّرَ.
Related wording
أَخْبَرَنَا عَمْرُو بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، قَالَ حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ حَدَّثَنِي سَالِمٌ، ح وَأَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْمُغِيرَةِ، قَالَ حَدَّثَنَا عُثْمَانُ، هُوَ ابْنُ سَعِيدٍ عَنْ شُعَيْبٍ، عَنْ مُحَمَّدٍ، وَهُوَ الزُّهْرِيُّ قَالَ أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنِ ابْنِ عُمَرَ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم إِذَا افْتَتَحَ التَّكْبِيرَ فِي الصَّلاَةِ رَفَعَ يَدَيْهِ حِينَ يُكَبِّرُ حَتَّى يَجْعَلَهُمَا حَذْوَ مَنْكِبَيْهِ وَإِذَا كَبَّرَ لِلرُّكُوعِ فَعَلَ مِثْلَ ذَلِكَ ثُمَّ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَعَلَ مِثْلَ ذَلِكَ وَقَالَ رَبَّنَا وَلَكَ الْحَمْدُ وَلاَ يَفْعَلُ ذَلِكَ حِينَ يَسْجُدُ وَلاَ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ
Related wording
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم إِذَا اسْتَفْتَحَ الصَّلاَةَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ مَنْكِبَيْهِ وَإِذَا أَرَادَ أَنْ يَرْكَعَ وَبَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ الرُّكُوعِ وَقَالَ سُفْيَانُ مَرَّةً وَإِذَا رَفَعَ رَأْسَهُ وَأَكْثَرُ مَا كَانَ يَقُولُ وَبَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ الرُّكُوعِ وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ
Related wording
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُصَفَّى الْحِمْصِيُّ، حَدَّثَنَا بَقِيَّةُ، حَدَّثَنَا الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ رَفَعَ يَدَيْهِ حَتَّى تَكُونَا حَذْوَ مَنْكِبَيْهِ ثُمَّ كَبَّرَ وَهُمَا كَذَلِكَ فَيَرْكَعُ ثُمَّ إِذَا أَرَادَ أَنْ يَرْفَعَ صُلْبَهُ رَفَعَهُمَا حَتَّى تَكُونَا حَذْوَ مَنْكِبَيْهِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَلاَ يَرْفَعُ يَدَيْهِ فِي السُّجُودِ وَيَرْفَعُهُمَا فِي كُلِّ تَكْبِيرَةٍ يُكَبِّرُهَا قَبْلَ الرُّكُوعِ حَتَّى تَنْقَضِيَ صَلاَتُهُ
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أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَرْفَعُ يَدَيْهِ إِذَا دَخَلَ فِي الصَّلاَةِ حَذْوَ مَنْكِبَيْهِ وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ فَعَلَ مِثْلَ ذَلِكَ وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَالَ رَبَّنَا لَكَ الْحَمْدُ وَكَانَ لاَ يَرْفَعُ يَدَيْهِ بَيْنَ السَّجْدَتَيْنِ
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حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، ح وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، وَهَذَا حَدِيثُ أَحْمَدَ قَالَ أَخْبَرَنَا عَبْدُ الْحَمِيدِ، يَعْنِي ابْنَ جَعْفَرٍ أَخْبَرَنِي مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ، قَالَ سَمِعْتُ أَبَا حُمَيْدٍ السَّاعِدِيَّ، فِي عَشْرَةٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم مِنْهُمْ أَبُو قَتَادَةَ قَالَ أَبُو حُمَيْدٍ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالُوا فَلِمَ فَوَاللَّهِ مَا كُنْتَ بِأَكْثَرِنَا لَهُ تَبَعًا وَلاَ أَقْدَمَنَا لَهُ صُحْبَةً قَالَ بَلَى قَالُوا فَاعْرِضْ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ يُكَبِّرُ حَتَّى يَقِرَّ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلاً ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ فَيَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ يَرْكَعُ وَيَضَعُ رَاحَتَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ يَعْتَدِلُ فَلاَ يَصُبُّ رَأْسَهُ وَلاَ يُقْنِعُ ثُمَّ يَرْفَعُ رَأْسَهُ فَيَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ مُعْتَدِلاً ثُمَّ يَقُولُ اللَّهُ أَكْبَرُ ثُمَّ يَهْوِي إِلَى الأَرْضِ فَيُجَافِي يَدَيْهِ عَنْ جَنْبَيْهِ ثُمَّ يَرْفَعُ رَأْسَهُ وَيَثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا وَيَفْتَحُ أَصَابِعَ رِجْلَيْهِ إِذَا سَجَدَ وَيَسْجُدُ ثُمَّ يَقُولُ اللَّهُ أَكْبَرُ وَيَرْفَعُ رَأْسَهُ وَيَثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا حَتَّى يَرْجِعَ كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ ثُمَّ يَصْنَعُ فِي الأُخْرَى مِثْلَ ذَلِكَ ثُمَّ إِذَا قَامَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا كَبَّرَ عِنْدَ افْتِتَاحِ الصَّلاَةِ ثُمَّ يَصْنَعُ ذَلِكَ فِي بَقِيَّةِ صَلاَتِهِ حَتَّى إِذَا كَانَتِ السَّجْدَةُ الَّتِي فِيهَا التَّسْلِيمُ أَخَّرَ رِجْلَهُ الْيُسْرَى وَقَعَدَ مُتَوَرِّكًا عَلَى شِقِّهِ الأَيْسَرِ قَالُوا صَدَقْتَ هَكَذَا كَانَ يُصَلِّي صلى الله عليه وسلم
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وَعَن وَائِل بن حجرأنه رأى النَّبِي صلى الله عَلَيْهِ وَسلم رفع يَدَيْهِ حِينَ دَخَلَ فِي الصَّلَاةِ كَبَّرَ ثُمَّ الْتَحَفَ بِثَوْبِهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى فَلَمَّا أَرَادَ أَنْ يَرْكَعَ أَخْرَجَ يَدَيْهِ من الثَّوْب ثمَّ رفعهما ثمَّ كبر فَرَكَعَ فَلَمَّا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَفَعَ يَدَيْهِ فَلَمَّا سَجَدَ سَجَدَ بَيْنَ كَفَّيْهِ. رَوَاهُ مُسلم
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أَخْبَرَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْكُوفِيُّ الْمُحَارِبِيُّ، قَالَ حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَرْفَعُ يَدَيْهِ إِذَا افْتَتَحَ الصَّلاَةَ وَإِذَا رَكَعَ وَإِذَا رَفَعَ وَكَانَ لاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ
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سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
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سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ
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سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ
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I saw the Messenger of Allah(ﷺ) that when he began prayer, he used to raise his hands opposite his shoulders, and he did so when he bowed, and raised his head after bowing. Sufyan(a narrator) once said: “When he raised his head:; and after he used to say: “When he raised his head after bowing. He would not raise (his hands) between the two prostrations."
The Messenger of Allah (ﷺ) used to raise his hands opposite his shoulders when he began prayer, then he uttered takbir (Allah is most great) in the same condition, and then he bowed. And when he raised his back (head) after bowing he raised them opposite his shoulders, and said: “Allah listens to him who praises Him.” But he did not raise his hand when he prostrated himself; he rather raised them when he uttered the takbir (Allah is most great) before bowing until his prayer is finished.
I am one among you who is more informed of the way the Messenger of Allah (ﷺ) prayed. They said: Why, By Allah, you did not follow him more than us, nor did you remain in his company longer than us? He said: Yes. They said: Then describe (how the Prophet (ﷺ) prayed). He said: When the Messenger of Allah (ﷺ) stood up to pray, he raised his hands so as to bring them opposite his shoulders, and uttered the takbir (Allah is the most great), until every bone rested in its place properly: then re recited (some verses from the Quran); then he uttered the takbir (Allah is most great), raising his hands so as to bring them opposite his shoulders; then he bowed; placing the palms of his hands on his knees and keeping himself straight, neither raising nor lowering his head; then raised his head saying: “Allah listens to him who praise Him”; then raised his hands so as to bring them exactly opposite to his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated: then he uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of the two Rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight, neither raising or lowering his head: then raised his head saying: “Allah listens to him who praises Him”; then raised his hands so as to bring them exactly opposite his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated himself; then he prostrated; then uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of two rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders in the way he had uttered the Takbir (Allah is most great) at the beginning of the prayer; then he did that in the remainder of his prayer; and after prostration which if followed by the taslim (salutation) he out his left foot and sat on his left hip. They said: You have spoken the truth. This is how he(peace be upon him) used to pray.
When the Messenger of Allah (ﷺ) stood for offering the obligatory prayer, he uttered the takbir (Allah is most great) and raised his hands opposite to his shoulders; and he did like that when he finished recitation (of the Qur'an) and was about to bow; and he did like that when he rose after bowing; and he did not raise his hands in his prayer while he was in his sitting position. When he stood up from his prostrations (at the end of two rak'ahs), he raised his hands likewise and uttered the takbir (Allah is most great) and raised his hands so as to bring them up to his shoulders, as he uttered the takbir in the beginning of the prayer.
I saw the Messenger of Allah (ﷺ) when he said the opening Takbir of the prayer, raise his hands until they were level with his shoulders. When he said the Takbir before bowing he did likewise, and when he said: 'Sami Allahu liman hamidah (Allah hears those who praise Him),' he did likewise, then he said: 'Rabbana wa lakal-hamd (Our Lord, to You be praise).' But he did not do that when he prostrated or when he raised his head from prostration.
"I saw the Messenger of Allah (ﷺ), when he stood to pray, raise his hands until they were in level with his shoulders, then he said the takbir. He did that when he said the Takbir before bowing, and he did that when he raised his head from bowing and said: 'Sami Allahu liman hamidah (Allah hears those who praise Him).' Bu he did not do that during the prostration."