The secret of raising hands during prayer (dua). Why can't pregnant women raise their hands up? Useful video about physical activity during pregnancy

04.11.2019

During the period of expectation of a child, women are advised to take care of themselves, limit physical activity and stress. There is also an opinion that raising hands up for expectant mothers is highly undesirable. Is it really dangerous? Consider the facts and myths regarding why pregnant women should not raise their hands up.

To understand whether such loads are acceptable in your situation, a list of possible complications and the conditions under which they occur will help. Even expectant mothers involved in sports should take into account the new situation and the restrictions imposed by it.

Pregnant women sometimes hear this ban from their mothers and grandmothers. The older generation explains it by the fact that if the expectant mother raises her hands, the child can wrap around the umbilical cord and suffocate in utero or during childbirth.

Do not take this information to heart. From a scientific point of view, the connection between these events is not justified. The likelihood of such complications depends on the length of the umbilical cord, which is a hereditary feature, the quality of prenatal ultrasound diagnostics and the qualifications of the obstetrician taking delivery. But there are also very real negative consequences.

If a pregnant woman in the later stages (starting from the 2nd trimester) raises her hands sharply, complications are possible, namely:

Abortion. Excessive loads on the press during prolonged holding of the hands above the head or their sharp rise can provoke the outflow of amniotic fluid and premature birth.
Detachment of the placenta. The risk of such an outcome exists if the woman has placenta previa.
Fetal hypoxia. In a standing position with arms raised, the blood supply to the uterus worsens. Accordingly, the child at this moment receives less oxygen and nutrients. The consequences of a long one are the retardation of intrauterine development, mental and mental abnormalities after birth.
Dizziness or fainting. Since the blood flow to the brain decreases when the hands are raised, a long stay in this position can cause the listed symptoms and can result in a fall, which is very dangerous for a pregnant woman.
Change in the position of the fetus in the uterus in the later stages. Since there is more space in the uterus when the pregnant woman raises her arms, a baby in cephalic presentation may roll over. Incorrect posture of the fetus on the eve of the due date can complicate the process of childbirth.

Given the possible consequences, gynecologists do not recommend expectant mothers to raise their hands up in the later stages. The restriction applies to sudden movements and a long stay in such a position (hanging curtains, wallpapering, painting walls, etc.). Even if you are in good physical shape, it is better to entrust these household activities to relatives.

Also, do not raise your hands up at any time when diagnosing a threatened miscarriage or premature birth. A woman should be especially careful on the days when she previously had a period.

In what cases is it possible?

Restriction on raising your arms up during pregnancy will not be superfluous. But that doesn't mean it can't be done at all. Sharp movements and prolonged holding of a static position are dangerous, but a short-term raising of hands during a warm-up will not do any harm.

If the pregnancy proceeds without complications, there is no threat of miscarriage, and the woman feels normal, there is no reason to completely exclude the load. In such a situation, you can do light physical exercises with raising your hands and do light housework, such as hanging laundry. It will not harm either the mother or the baby.

What physical activity is acceptable during pregnancy?

Having figured out why pregnant women should not raise their hands up sharply or hold them for a long time, it is worth familiarizing yourself with the permissible loads. Consider the types of physical activity allowed for expectant mothers point by point.

Strengthening exercises

For an easy birth of a child, a woman needs to be able to control her body, maintain normal muscle tone, and be hardy. Allowed sports - yoga and for pregnant women - will help to solve these problems.

In addition to group activities, the expectant mother can do a light workout at home. It includes:

Walking in place for a minute.
Half squats. To begin with, 10 times is enough, if it is difficult to maintain balance, you can hold on to the back of a chair or other support.
Smooth tilts to the right and left, accompanied by the sliding of the hands down and up along the body, according to the direction of movement. It is performed 10-12 times.
Stretching the muscles in a sitting position on the floor. The left leg is bent at the knee and placed so that the foot touches the right leg, stretched out in front of you. Next, the body is tilted forward and maintained in this position for 20 seconds. The action is repeated 6 times for each leg.
Endurance exercises. Lying on your back near the wall, press your buttocks against it and, bending your knees, step up. Having reached the top point, spread your straight legs apart and hold them in this position for 30 seconds.

All of these exercises are allowed only with normal health and the absence of complications during pregnancy. If you have any doubts, you should consult a gynecologist.

If desired, you can choose a complex that trains other muscle groups. To prevent breaks in childbirth, pregnant women are advised to pay attention to strengthening the muscles of the perineum. For this, those performed daily are suitable.

Those who were engaged in fitness before conception need to reduce the load. But if there is no threat of termination of pregnancy, a complete rejection of training is not required.

Breathing exercises

The ability to control breathing is useful both during childbirth and before them, for the full supply of oxygen to the fetus.

Breathing exercises for pregnant women include:

Thoracic breathing - measured inhalations through the nose and exhalations through the mouth. To feel the air fill your lungs, put your hands on your ribs.
Abdominal breathing - deep breathing, combined with the movement of the abdominal wall in time with it. For control, hands are placed on the stomach.
Dog-like breathing - fast superficial inhalations and exhalations.

Such exercises are performed no more than 10 minutes daily, in the supine position. During classes, there should be enough fresh air in the room. In addition to breathing exercises, it is useful to sing. This strengthens the muscles of the diaphragm.

Household chores

A normal pregnancy is not a reason to give up all housework. A woman can continue to engage in:

cooking;
cleaning (without fanaticism and as far as possible);
washing dishes;
hanging and ironing clothes;
sewing.

With a reasonable approach, household chores will only benefit, helping the expectant mother to keep fit. But it is important to avoid sudden movements, work with harsh chemicals and heavy lifting.

walks

Walking with a calm step is not prohibited and is even recommended for pregnant women. Every day, the expectant mother should be given walks in the fresh air for at least 1.5 hours. In the cold season, they can be reduced to 30-40 minutes.

Shoes suitable only comfortable and stable, with a heel no more than 3-4 cm or flat soles. When a feeling of fatigue appears, you can’t go through force, you need to rest on a bench for 5-10 minutes.

Any physical activity during pregnancy, whether it be exercise or household chores, should be moderate. A sharp raising of hands up, moving weights are prohibited, otherwise you should be guided by common sense and doctor's recommendations.

Useful video about physical activity during pregnancy

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The natural position of a person's hands is lowered down. But, according to physiotherapists, it is very useful to lift them up during the day.

4 reasons to raise your hands

First, when the arms are raised, the gastrointestinal tract becomes less tortuous, which contributes to the rapid passage of food.Thus, the processes of decay and fermentation, the development of dysbacteriosis are prevented.

Secondly, by raising your arms up, you prevent them from sagging. Sagging arms deform the spine, as a result of which osteochondrosis and other diseases develop. By raising your arms, you allow the spine to stretch and also develop flexibility.

Thirdly, with age, the organs of both the thoracic and abdominal cavities seem to settle, shift from their natural place.For example, there is such a term "lying" heart. This also applies to other organs. Raising your hands up, you lift the internal organs. In addition, with lowered organs, the stomach sags, the press weakens. By raising your arms, you strengthen your abdominal muscles.

Fourth, it is good to raise your hands not only after eating, but also after drinking. In this case, water does not linger in the body. It quickly passes through the intestines, washing away all the toxins adhering to its inner walls. 20-30 minutes before a meal, drink 1-1.5 glasses of plain water and raise your hands up. This is especially helpful for those who suffer from constipation.

It is better to raise your hands like this: keep them parallel or close into a “lock”, stretch up a little after them, walk in this position. published

Question associated with an authentic hadeeth, which is transmitted in the form of mutawatir, regarding the raising of hands before and after making a bow in prayer.

This hadeeth is authentic and is found in the Sahih of al-Bukhari, the Sahih of Muslim and the Sunan of Abu Dawud. Why don't the Hanafis accept this hadeeth? What is the reason why they reject this hadeeth?

Question related to this topic: Did this hadeeth reach Imam Abu Hanifa at that time, may Allah have mercy on him?

Answer:

Praise be to Allah!

This hadith referred to by the questioner was narrated al-Bukhari (735) and Muslim (390) from the words of ‘Abdullah ibn ‘Umar, may Allah be pleased with them both, that, when starting to pray, the Messenger of Allah, peace and blessings of Allah be upon him, always raised his hands to shoulder level and he did the same when he said the words “Allah is great / Allahu Akbar /” before bowing from the waist. And he raised his hands after raising his head after making a waist bow.

Most of the scholars acted in accordance with this hadeeth, and they said that it is desirable / mustahab / for one who performs a prayer to raise his hands in the places mentioned in this hadeeth. Imam al-Bukhari (may Allah have mercy on him) compiled a separate book on this subject called Juz Raf'ul-Yadain. In it he proves the raising of hands in these two places, and strongly rebukes those who contradict it. And it is narrated from al-Hasan (al-Basri) that he said: “The companions of the Messenger of Allah (peace and blessings of Allah be upon him) always raised their hands during prayer, when they made bows from the waist and when they raised their heads after it.” Al-Bukhari said: "And al-Hasan did not exclude anyone (from the companions), and from none of the companions of the Prophet (peace and blessings of Allaah be upon him) is confirmed that he did not raise his hands." End of quote. See al-Majmu'" an-Nawawi 3/399-406.

We do not know whether Abu Hanifah (may Allah have mercy on him) reached the hadeeth about raising hands or not, but they reached those who follow him. However, they do not act in accordance with them, since they, in their opinion, contradict other hadiths and asars that are transmitted regarding the abandonment of the raising of hands, not counting the opening takbir / takbiratul-ihram /. These include the one that was reported by Abu Dawud (749) from the words of al-Bara ibn ‘Azeeb that « usually, when the Messenger of Allah, peace and blessings of Allah be upon him, started to pray, he raised his hands closer to his ears and did not repeat (this action) anymore..

Also among them is the (hadith) narrated by Abu Dawud (748) from the words of ‘Abdullah ibn Mas’ud, may Allah be pleased with him, who said: “Shall I pray with you the Messenger of Allah, peace and blessings of Allah be upon him?” And he prayed and did not raise his hand except once.”. See Nasbu-r-rayah of al-Zayla'i 1/393-407.

These hadiths were called weak by imams and hafiz in the field of hadiths. The hadith of al-Bara was called weak by Sufyan ibn 'Uyaina, ash-Shafi'i, al-Humaydi - the teacher of Imam al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma'in, ad-Darimi, al-Bukhari and others. As for the hadeeth of Ibn Masud, it was called weak ‘Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, ad-Darakutni and others.

Similarly, the asars that are transmitted from some of the companions regarding the abandonment of the raising of hands - they are all weak.. Above were the words of al-Bukhari: “None of the Companions of the Prophet (peace and blessings of Allaah be upon him) is confirmed that he did not raise his hands.” End of quote. See "Talkhys al-Khabir" by Hafiz Ibn Hajar 1/221-223.

And if the weakness of the hadeeth and asar regarding the abandonment of the raising (of the hands) is proved, there are authentic hadeeth for their raising, without opposing them. For this reason, the believer should not leave the raising of hands in the places indicated in the Sunnah and try to make his prayer resemble the prayer of the Prophet, peace and blessings of Allah be upon him, who said: "Pray as I pray before your eyes" . This hadith was reported by al-Bukhari (631). For this reason, ‘Ali ibn al-Madini, the teacher of Imam al-Bukhari, said: “Muslims should raise their hands before making a waist bow and when raising their heads from it” . Al-Bukhari said: "'Ali was the most knowledgeable among the people of his time" . End of quote.

It is not allowed for anyone, after the Sunnah has become clear (for him), to leave action in accordance with it, blindly following the one who said about it from among the scientists. Imam ash-Shafi'i, may Allah have mercy on him, said: “Scholars are unanimous that the one for whom the Sunnah of the Prophet (peace and blessings of Allaah be upon him) has become clear should not leave it because of the words of someone else (person)”. End of quote. See Madariju-s-salikin 2/335.

If a person follows Abu Hanifa, or Malik, or ash-Shafi'i or Ahmad, and he sees that in some matters the madhhab of another is stronger and follows him, then his action will be excellent, and will not denigrate his religion and righteousness in any way and there is no disagreement on this. Moreover, it is closer to the truth and more beloved by Allah and His Messenger, peace and blessings of Allah be upon him. End of quote. Shaykhul-Islam, may Allah have mercy on him, said this in al-Fatawa 22/247.

The scholars who said that they should not raise their hands are justified, since they are mujtahids and will receive a reward (from Allah) for their diligence and search for the truth, as the Prophet (peace and blessings of Allah be upon him) said: “If the judge makes a decision, showing diligence, and (his decision) turns out to be correct, he (should be) a double reward, but if he makes a decision, showing diligence, and makes a mistake, then he (should be one) reward” . This hadith was reported by al-Bukhari (7352) and Muslim (1716). See Raf'ul-malam'an aimmatil-a'lam by Shaykhul-Islam Ibn Taymiyyah.

Note:

There is a fourth place where it is advisable to raise your hands during prayer, and this is at the time when (a person) gets up after reading the first tashahhud to perform the third rak'at. See question no. 3267.

May Almighty Allah help us all to know the truth and follow it! Allah Almighty knows best! And blessings and peace be upon our Prophet Muhammad!

In other words, after he straightened up.

Shaykh al-Albani called the hadeeth weak.

That is, he raised his hands only at the opening takbir / takbiratul-ihram /. Note. Per.

That is, using all your knowledge in the process of finding a solution.

In other words, according to the decision of Allah and His Messenger, peace and blessings of Allah be upon him.

From the amazing thing that one of the anthropomorphists cites as an argument for his false madhhab, this is the raising of hands to heaven in supplication (dua).

This statement cannot be accepted because heaven is the qibla (direction) for supplication (dua). The meaning of this is that the place of sending mercy is the sky, which is the cause of various kinds of gifts. Prayer (dua) also serves as a reason for rejecting various types of disasters.

If this were the case, as this erring one claims, it would be more appropriate to turn to heaven with his face. But the One Who established the Shari'ah forbade us to do this during the supplication (dua), so that there would be no doubtful assumptions that the One Who is being addressed is in heaven. As the words of the Almighty indicate:

قال الله تعالى: "وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ..." (سورة البقرة/186)

“I know what My servants are doing. When My servants (O Muhammad!) ask you: "Is Allah close to us, so that He knows what we hide, declare or leave?" - tell them (O Muhammad!) that I am closer to them than they can imagine. The proof of this is the prayer of the one who asks, reaching Me at once. And I answer the one who prays when he calls to Me…” (the meaning of verse 186 of Surah Al-Baqarah).

قال الله تعالى: "...فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ..." (سورة البقرة/115)

“... Wherever Muslims pray, everywhere is the pleasure of Allah (that is, the qibla with which Allah is pleased) who accepts the prayer of the Muslims…” (the meaning of verse 115 of Surah Al-Baqarah).

Sheikh Abu Muin al-Nasafi, the imam of this science, mentioned what scientists have approved: raising hands to the sky during a prayer (dua) is a pure manifestation of piety.

The commentator of allama as-Sagnaki said: this is an answer to the Rafidites who crossed the borders, Jews, Karamites and all anthropomorphists who adhere to the fact that the Almighty is on al-Arsh. It is said that al-Arsh is made qibla for hearts during supplication (dua), just as the Kaaba is made qibla for bodies during prayer. Indeed, it is also commanded during a prayer (dua) to turn your face towards the Kaaba, while raising your hands to heaven and not raising your face up.

Although it is true to turn to the Creator of heaven with the heart, but the subtlety of the meaning of raising hands to heaven is that they are treasures of the inheritance of slaves. As the Almighty said about it:

قال الله تعالى: "وَفِي السَّمَاء رِزْقُكُمْ..." (سورة الذاريات/22)

"Your lot is in heaven..." (meaning 22 verses of Surah Az-Zariat).

Man is created in such a way that he is inclined to turn in the direction where his goal will be realized. For example, when the ruler promises the army provisions, they tend to turn towards the warehouses, although they are convinced that the ruler himself is not there.

Mulla Ali al-Kari. "Rawzat al-Azhar sharh fiqh al-Akbar"

Prepared by Rashid Shamalakov
Stavropol

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Should you raise your hands when making a waist bow - a hand, returning to its original position after it, as well as other actions during prayer?

The theologians of the Hanafi school believe that during any actions in prayer, with the exception of the introductory takbir, one should not raise one's hands. (Ash-Shibani Muhammad Kitabal Asl T1; p.37) In proof of this, they give the following arguments:

1. The Prophet Muhammad (SAW), having once seen how some of his companions raise their hands during prayer, reprimanded them: “Why do I see how you raise your hands, as if they were the tails of stubborn horses ?! Calmly pray." (Sat. Muslim, No. 430).

2. Once Ibn Masud said: “Shouldn’t I make a prayer for you (as it was done) by the Messenger of Allah?” And he prayed, raising his hands only for the first time (i.e. when pronouncing the introductory takbir). (Sat. at-Tirmizi, comments to No. 256).

3. The hadith of al-Bara ibn Azib (RA) says: “When the Prophet (SAW) began a prayer, he raised his hands close to his ears and never returned to it.” (Sat. Abu-Dawud, No. 749).

4. It is also reported that Umar ibn al-Khattab and Ali ibn Abu-Talib (RA) raised their hands only at the first takbir of prayer and never returned to it. (These reports were narrated by at-Tahawi from the words of al-Aswad and Asim ibn Kuleyba, respectively).

However, there are hadiths that say otherwise:

Ibn-Umar (RA) said: “I saw that when the Messenger of Allah (SAW) stood up for prayer, he raised his hands until they were at shoulder level, and did this when he said the takbir for bowing and when he raised his head from the waist bow, but did not do this in a bow to the ground. (Coll. al-Bukhari, no. 736; Muslim, no. 390).
Wail ibn Hujr (RA) narrates that he saw the Prophet (SAW), starting to pray, raised his hands in front of his ears, saying takbir, then wrapped himself in clothes and put his right hand on his left. Then, when he wanted to make a bow from the waist, he took his hands out of his clothes, raised them, then said takbir and made a bow from the waist. Then, after the phrase: "Samia l-Lahu li-man hamida-x" again raised his hands. And, making a prostration, he laid his head between his palms. (Sat. Muslim, No. 390).

The Hanafis respond to these hadiths with the following arguments:

Ali bin Abu-Talib and Ibn Masud (RA) became companions before Ibn-Umar and Wail ibn Hujr (RA), they always stood close to the Prophet (SAW), being in the forefront during prayer, and therefore had a better idea of exactly how it was done. (Ash-Shibani Muhammad Kitabal-hujja Alya Ahl-Madina T1; C;94.)
These and similar hadiths are canceled by the above reports.

Thus, it is Sunnah to raise the hands only when pronouncing the introductory takbir. This applies to both obligatory and additional prayers, with the exception of those performed on the holidays of Conversation and Sacrifice, in which hands should also be raised during additional takbirs, as well as night prayer - witr, in which hands are also raised for the Kunut prayer.