Proves of Abrogation of Raf ul Yaddain
Raf-ul-yadayn simply means to raise the
hands during prayer.When people begin their salat, they raise their hands to
signify that they have left all things and submitted themselves towards Allah
alone. This also signifies the individual's testimony of Allah's Unity.
The Hanafis
(as members of the Ahl as-Sunna wa'l-Jama'a) believe that this act of raising
the hands to the level of the ears should only be undertaken at the start of
the prayer and not during it. It was done in middle
of salah as well during salah but later on Abrogated by Prophet (salehalawaalihi wasalam)and never done again many Sahabas(ra)did the
same.
(Note: All 4 valid schools remain correct even if they
differ with one another whereas the La-Madhabiyyah sect even if it reaches a
right opinion they would still be Ahlul Bidah as they are not following a sound
school of jurisprudence at first place)
PROOF 1
Imam al-Nasa’i in his Sunan,proved Abrogation of Raf Ul
Yadein
in his chapter called باب الرخصة في ترك ذلك,,Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn) Then he mentioned the following narration to support his chapter heading:
أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.” . (Nasaai chaptre no.642,hadith no.1061) This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration. and Also abrogation ofRaf ul Yadein
Scholars declaring the hadith on abrogation of Raf ul Yadein by Nisai (rah) Sahih,
There are many later scholars who declared it Sahih - but they are generally Ahnaf. So, I will not mention them. Let me just mention that those who weakened it - their view is itself weak. Alhamdulillah, this is not the view of some of the Hanafiyya - but it is affirmed by even the Ghayr Muqallid Ulama of the last 50 years! Let me mention these Ulama:
► Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn,also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
► Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud(1/143, no. 683)....
► Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
► Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
► Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
in his chapter called باب الرخصة في ترك ذلك,,Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn) Then he mentioned the following narration to support his chapter heading:
أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.” . (Nasaai chaptre no.642,hadith no.1061) This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration. and Also abrogation ofRaf ul Yadein
Scholars declaring the hadith on abrogation of Raf ul Yadein by Nisai (rah) Sahih,
There are many later scholars who declared it Sahih - but they are generally Ahnaf. So, I will not mention them. Let me just mention that those who weakened it - their view is itself weak. Alhamdulillah, this is not the view of some of the Hanafiyya - but it is affirmed by even the Ghayr Muqallid Ulama of the last 50 years! Let me mention these Ulama:
► Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn,also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
► Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud(1/143, no. 683)....
► Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
► Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
► Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
PROOF 2 Imam
Trimdhi ,proved Abrogation of Raf Ul Yadein
Alqama reports that ‘Abdullah ibn Mas‘ud (Allah be pleased with them) said: Should
I not demonstrate the prayer of the Messenger of Allah (Allah bless him and
give him peace) for you? He performed the prayer, and did not raise his hands
except at the initial takbir
[Sunnan Tirimdhi, Volume No.
2, Page No. 102, Published Maktaba al Asriyyah, Beirut, Lebanon, Ibn Hazm in
his Muhalla (chapter of salat)
writes that this hadith is authentic; Ahmed Shakir, a famous Najdi scholar,
also writes that this hadith is authentic in his Takhrij Ibn Hazm]
Imam Abu Isa (Tirimdhi) said
on this hadith : The Hadith of Ibn Masud (ra) is
Hassan and It is "Ghair Wahid (i.e. Multiply narrated)" from people
of knowledge, also narrated from "SAHABA" of Prophet (salallaho
alaihi wasalam), Tabiyeen, It is also saying of Sufyan Thawri (i.e. Ameer ul
Momineen fil hadith) and Also
people of Kufa
Who Were
the Scholars of Kufa?
Imam Ibn Sa'd, Hafiz Ibn al-Qayyim and
Hafiz Ibn Taymiyya write: " 'Umar (may Allah be pleased with him) gave an order to build
the city of Kufa. When the city was built, people from various Islamic areas
came to live in the city. Many Companions of the Prophet (may Allah
bless him and grant him peace) moved to Kufa and started to live there.
Umar (may Allah be pleased with him) sent
'Abdullah ibn Mas'ud and Ammar ibn Yasir to teach the people in Kufa. After sixteen
or seventeen years, when 'Ali (may Allah be pleased with him) became the Khalifa,
he transferred the capital from Madina to Kufa. A
large number of Companions (may Allah be pleased with them) moved to Kufa. They
taught people about Islam. Kufa thus became the centre point for Islamic
scholars" . [Tabaqat Ibn Sa'd;
Minhaj as-Sunna Alam al-Muwakki'in, chapter on
'Kufa']
Kufa was the central
point of Islamic knowledge, which is why so many scholars of Hadith travelled
to it repeatedly to gain knowledge.
Hafiz al-'Asqalani writes:
"Imam
al-Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeera twice, Basra four times, and
stayed in the Hijaz [Makka and Madina] for six years. Imam al-Bukhari said himself that he could not account for
how many times he went to Kufa and Baghdad to learn knowledge of Hadith" .
.
[Muqaddima Fath al-Bari,
Biography of Imam al-Bukhari]
Imam at-Tirmidhi's
narrations prove that no one practiced raf' al-yadayn in the city of Kufa which
became the centre point of Islamic knowledge and thought. Imam Malik's
narration proves that no one was practicing raf' al-yadayn in Makka or Madina,
as this practice had been abrogated.
PROOF#3
Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’ (Abu Dawood, chapter 119,hadith no.748)
PROOF#4
Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:
‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’. (Abu Dawood, chapter 119,hadith no.751)
Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’ (Abu Dawood, chapter 119,hadith no.748)
PROOF#4
Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:
‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’. (Abu Dawood, chapter 119,hadith no.751)
PROOF#5
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad,Hadith no.441)
PROOF 6#
Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.” . (Nasaai chapter no.619,hadith no.1029) . PROOF 7#
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said:
"Should I not show you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf hadith no.2441)
PROOF 8#
Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:
“I performed Salaat with Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
[Sunan Dartuquni Volume 002, Page 052, Hadith Number 1133] This hadith is Sound and also Narrated by Imam Ahmad in his Musnad Ahmad, Hadith Number 3660, 3736, 4055 Ibn Adi has also narrated the above Hadith with his sanad.
PROOF 9#
Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas’ood -radhiyallahu anhuma) narrated that Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands in the first Takbeer. Then he would not do so again. . (Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1258)
. PROOF 10#
Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1259)
PROOF 11#
Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:
“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi) 50 times not doing so. . (Tahaawi - Ma-aanil Aathaar hadith no.1260) . PROOF 12#
Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:
“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. [rd]Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
(Tahaawi - Ma-aanil Aathaar hadith no.1261)
PROOF 13#
The companions of Abu Hanifah said:
“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it. (The As-haab of the Masaaneed of Immam Abu Hanifah)
Many other Muhadditheen have similarly narrated in their treatises, compilations and books.
Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood(radhiyallahu anhu) are jayyid (excellent)in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.
Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in hisTalkhees on the Takhreej of Zaila-ee on Hidaayah.”
PROOF 14#
Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.” (Abdur Razzaq’ s Jaami’ hadith no.2530)
PROOF 15#
Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.” . . (Musnad Ahmad ibn Hambal)
PROOF 16#
Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:
“Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).” (Abu Dawood, hadith no.749) . . PROOF 17
Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“I: saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced the Salaat.Then he would not raise his hands until he completed (the Salaat).” (Abu Dawood hadith no.751 ) . . . PROOF 18
Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).”
(Sharh Sunanul Aathaar hadith no1255)
PROOF 19
Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar hadith no1256)
PROOF 20
Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:
1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa
(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) a similar Hadith.
. (Sharhu Sunanul Aathaar hadith no1257)
PROOF 21
Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:
“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said:
‘I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands when he commenced Salaat in the first Takbeer(only).’ (Daara Qutni) . PROOF 22
Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat. (Daara Qutni)
In other words, after Salaat Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim) would lift his hands when making dua.
PROOF 23
Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly as in above hadith (Daara Qutni)
Proof 24
Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said:
“I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.” (Daara Qutni) . Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).
Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them.
. With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa.
Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sitta narrate from him.
. Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith.
. Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to theMuhadditheen, he is flawless. The compilers of the Sihah Sitta narrate his Ahaadith.
Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....
PROOF 25
(1)Jaabir (radhiyallahu unhu) said:
"Once we were performing salat and the Prophet (may Allah bless him and grant him peace) came to us and asked us: 'Why are you doing raf' al-yadayn as a stubborn horse waving its tail?' He also told us: 'Perform your salat with peace' . [Muslim, chapter on Sukun fi as-Salat]
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad,Hadith no.441)
PROOF 6#
Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.” . (Nasaai chapter no.619,hadith no.1029) . PROOF 7#
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said:
"Should I not show you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf hadith no.2441)
PROOF 8#
Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:
“I performed Salaat with Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
[Sunan Dartuquni Volume 002, Page 052, Hadith Number 1133] This hadith is Sound and also Narrated by Imam Ahmad in his Musnad Ahmad, Hadith Number 3660, 3736, 4055 Ibn Adi has also narrated the above Hadith with his sanad.
PROOF 9#
Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas’ood -radhiyallahu anhuma) narrated that Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands in the first Takbeer. Then he would not do so again. . (Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1258)
. PROOF 10#
Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1259)
PROOF 11#
Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:
“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi) 50 times not doing so. . (Tahaawi - Ma-aanil Aathaar hadith no.1260) . PROOF 12#
Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:
“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. [rd]Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
(Tahaawi - Ma-aanil Aathaar hadith no.1261)
PROOF 13#
The companions of Abu Hanifah said:
“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it. (The As-haab of the Masaaneed of Immam Abu Hanifah)
Many other Muhadditheen have similarly narrated in their treatises, compilations and books.
Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood(radhiyallahu anhu) are jayyid (excellent)in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.
Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in hisTalkhees on the Takhreej of Zaila-ee on Hidaayah.”
PROOF 14#
Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.” (Abdur Razzaq’ s Jaami’ hadith no.2530)
PROOF 15#
Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.” . . (Musnad Ahmad ibn Hambal)
PROOF 16#
Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:
“Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).” (Abu Dawood, hadith no.749) . . PROOF 17
Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“I: saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced the Salaat.Then he would not raise his hands until he completed (the Salaat).” (Abu Dawood hadith no.751 ) . . . PROOF 18
Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).”
(Sharh Sunanul Aathaar hadith no1255)
PROOF 19
Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar hadith no1256)
PROOF 20
Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:
1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa
(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) a similar Hadith.
. (Sharhu Sunanul Aathaar hadith no1257)
PROOF 21
Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:
“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said:
‘I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands when he commenced Salaat in the first Takbeer(only).’ (Daara Qutni) . PROOF 22
Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat. (Daara Qutni)
In other words, after Salaat Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim) would lift his hands when making dua.
PROOF 23
Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly as in above hadith (Daara Qutni)
Proof 24
Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said:
“I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.” (Daara Qutni) . Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).
Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them.
. With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa.
Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sitta narrate from him.
. Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith.
. Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to theMuhadditheen, he is flawless. The compilers of the Sihah Sitta narrate his Ahaadith.
Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....
PROOF 25
(1)Jaabir (radhiyallahu unhu) said:
"Once we were performing salat and the Prophet (may Allah bless him and grant him peace) came to us and asked us: 'Why are you doing raf' al-yadayn as a stubborn horse waving its tail?' He also told us: 'Perform your salat with peace' . [Muslim, chapter on Sukun fi as-Salat]
According
to Imaam Bukhaari, this Hadith does not support the Hanafi claim because (2)Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah
(radhiyallahu anhu) said:
“We use to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:
“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.”
The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No.1) refers to Rafa’ Yadain which is the issue now under discussion.
The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat.
Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 25(1&2) and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense
Proving above hadith authentic
Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasionwhilst the second was narrated by another raawi on a separate occasion.
Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same .. In Hadith No. 25(1) the raawi says: Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) came out towards us and said ...” This indicates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said these words when he entered the Musjidwhilst the Sahaabah were engaged in Salaat.
In contrast, Hadith No. 25(2) (Narrated by Abdullah Bin al-Qibti) states:
“When we used to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)...”
The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sall Allahu alaihi wa Aalihi wa Sallim) observed them raising their hands.
The above narrations prove that the Prophet (may Allah bless him and grant him peace) stopped raf' al-yadayn as well as waving the hands during the Prayer.
. PROOF 26
Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:
Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said
“Do not raise the hands except in seven places.
1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.” (Tibraani)
lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:
Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).
PROOF 27
Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).
Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith..
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would open the Salaat,he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat). (Baihaqi)
Commenting on this narration, Imaam Baihaqi said:
“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable ,especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.”
Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic.
In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments:
“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).
Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it.It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’
PROOF 28
Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said..
“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.” (Musannaf Ibn Abi Shaibah Volume No.1, Page No. 268)
Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad.
Allama Turkamani (rah) said about this hadith:
This Sanad is “Sahih on the criteria of Sahih Muslim” [Al-Jawhar al Naqi’i]
Mullah Ali Qari (rah) said about this hadith:
Imam Tahawi and Imam Baihaqi have narrated the hadith from Hassan bin Ayyash with “A SAHIH CHAIN” [Mirqat Sharh al Mishqaat, (2/523)]
PROOF 29
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said:“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’
. (Muatta Imaam Muhammad hadith no-110& hadith no-106)
PROOF 30
Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said:“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.” (Ibn Abi Shaibah hadith no.2444)
This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.
Proof 31
Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).
(Ibn Abi Shaibah)
Proof 32
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]
. Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari:
“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.”....
Hafiz said in ad-Diraayah:“Its narrators are thiqah(reliable):”
Zaila’i said:“It is an authentic narration.
. Al Mubarakpuri the famous Salafi scholar said:
The Proof of (abrogation of rafa al yadain) comes from Athar of “Ali (radhiyallahu anhu) which is narrated by Imam Tahawi (rah), Ibn Abi Shaybah (rah) and Baihaqi (rah) with the chain of Asim Ibn Kulaib >> His Father Kulaib>> from Ali that He (Ali RA) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.” Imam Zayli (rah) said This report is “Sahih” Imam Badr ud din Ayni (rah) said in his Umdat al Qari that Isnaad of the report from Asim bin Kulayb is "SAHIH ON THE CRITERIA OF SAHIH MUSLIM" [Al-Mubarakpuri the famous Salafi commentator of Sunnan Tirimdhi mentions it in Tuhfha tul Ahwadhi, (2/98)]
Proof 33
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said:
“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).” (Muatta Imaam Muhammad, hadith no.109)
Proof 34
Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said:
“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).” (Musannaf Ibn Abi Shaibah)
“We use to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:
“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.”
The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No.1) refers to Rafa’ Yadain which is the issue now under discussion.
The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat.
Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 25(1&2) and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense
Proving above hadith authentic
Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasionwhilst the second was narrated by another raawi on a separate occasion.
Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same .. In Hadith No. 25(1) the raawi says: Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) came out towards us and said ...” This indicates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said these words when he entered the Musjidwhilst the Sahaabah were engaged in Salaat.
In contrast, Hadith No. 25(2) (Narrated by Abdullah Bin al-Qibti) states:
“When we used to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)...”
The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sall Allahu alaihi wa Aalihi wa Sallim) observed them raising their hands.
The above narrations prove that the Prophet (may Allah bless him and grant him peace) stopped raf' al-yadayn as well as waving the hands during the Prayer.
. PROOF 26
Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:
Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said
“Do not raise the hands except in seven places.
1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.” (Tibraani)
lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:
Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).
PROOF 27
Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).
Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith..
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would open the Salaat,he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat). (Baihaqi)
Commenting on this narration, Imaam Baihaqi said:
“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable ,especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.”
Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic.
In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments:
“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).
Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it.It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’
PROOF 28
Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said..
“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.” (Musannaf Ibn Abi Shaibah Volume No.1, Page No. 268)
Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad.
Allama Turkamani (rah) said about this hadith:
This Sanad is “Sahih on the criteria of Sahih Muslim” [Al-Jawhar al Naqi’i]
Mullah Ali Qari (rah) said about this hadith:
Imam Tahawi and Imam Baihaqi have narrated the hadith from Hassan bin Ayyash with “A SAHIH CHAIN” [Mirqat Sharh al Mishqaat, (2/523)]
PROOF 29
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said:“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’
. (Muatta Imaam Muhammad hadith no-110& hadith no-106)
PROOF 30
Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said:“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.” (Ibn Abi Shaibah hadith no.2444)
This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.
Proof 31
Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).
(Ibn Abi Shaibah)
Proof 32
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]
. Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari:
“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.”....
Hafiz said in ad-Diraayah:“Its narrators are thiqah(reliable):”
Zaila’i said:“It is an authentic narration.
. Al Mubarakpuri the famous Salafi scholar said:
The Proof of (abrogation of rafa al yadain) comes from Athar of “Ali (radhiyallahu anhu) which is narrated by Imam Tahawi (rah), Ibn Abi Shaybah (rah) and Baihaqi (rah) with the chain of Asim Ibn Kulaib >> His Father Kulaib>> from Ali that He (Ali RA) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.” Imam Zayli (rah) said This report is “Sahih” Imam Badr ud din Ayni (rah) said in his Umdat al Qari that Isnaad of the report from Asim bin Kulayb is "SAHIH ON THE CRITERIA OF SAHIH MUSLIM" [Al-Mubarakpuri the famous Salafi commentator of Sunnan Tirimdhi mentions it in Tuhfha tul Ahwadhi, (2/98)]
Proof 33
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said:
“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).” (Muatta Imaam Muhammad, hadith no.109)
Proof 34
Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said:
“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).” (Musannaf Ibn Abi Shaibah)
Proof
35
Imam
Humaydi, who was the teacher of Imam al-Bukhari and Muslim, writes:" 'Abdullah ibn 'Umar
said:
'The Prophet (may Allah bless him and grant him peace) only performed
raf' al-yadayn at the beginning of salat, not before or after doing ruku'
[Musnad Humaydi, Vol. 2,
p. 277, Maktabah Salafiyya, Madina al-Munawwara]
PROOF
36
Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash- Husain - Mujaahid said.
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.”
(Sharh Ma-aanil Aathaar hadith no.1265)
Commenting on this Hadith, Imaam Tahaawi said:
“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) making rafa’ (raising the hands) then he abandoned it after Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). .
It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)doing. Thus the proof for this has been established."
Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it., .The sanad of Tahaawi for this Hadith is Saheeh.
Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’:
Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.
When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated.
Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith as SAHIH
Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim..
Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”.
Yahya Bin Ma-een said: “He is Thiqah.”
PROOF 37
It is narrated from Abu Hurairah (radhiyallahu anhu) that: he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) than you.”
(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)
PROOF 38
Ahmad bin Yoonus - Abu Bakr Bin Ayyaash
“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.” (Tahaawi, hadith no.1273)
Proof 39
Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of the Asha’ri (tribe) and said: O People of Ash’ari tribe come gather with your women and offsprings so that I can teach you the Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this) he performed ablution clearly in order to teach everyone how It is to be done, then he stood and proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), Then he recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said thrice: “Subhan Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida and (they) stood straight, after this Takbir was said and they went into Sajda, then Takbir was said again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah of Messenger of Allah which he used to pray with us during daytime.
[Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]
Hamza Ahmad az-Zareen declared it "Hassan" in their editing of the Musnad Ahamd (Musnad Ahmad, Vol 16,Page No.463,Dar al-Hadith al-Qahira, Misr)
Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash- Husain - Mujaahid said.
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.”
(Sharh Ma-aanil Aathaar hadith no.1265)
Commenting on this Hadith, Imaam Tahaawi said:
“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) making rafa’ (raising the hands) then he abandoned it after Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). .
It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)doing. Thus the proof for this has been established."
Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it., .The sanad of Tahaawi for this Hadith is Saheeh.
Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’:
Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.
When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated.
Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith as SAHIH
Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim..
Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”.
Yahya Bin Ma-een said: “He is Thiqah.”
PROOF 37
It is narrated from Abu Hurairah (radhiyallahu anhu) that: he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) than you.”
(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)
PROOF 38
Ahmad bin Yoonus - Abu Bakr Bin Ayyaash
“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.” (Tahaawi, hadith no.1273)
Proof 39
Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of the Asha’ri (tribe) and said: O People of Ash’ari tribe come gather with your women and offsprings so that I can teach you the Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this) he performed ablution clearly in order to teach everyone how It is to be done, then he stood and proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), Then he recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said thrice: “Subhan Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida and (they) stood straight, after this Takbir was said and they went into Sajda, then Takbir was said again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah of Messenger of Allah which he used to pray with us during daytime.
[Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]
Hamza Ahmad az-Zareen declared it "Hassan" in their editing of the Musnad Ahamd (Musnad Ahmad, Vol 16,Page No.463,Dar al-Hadith al-Qahira, Misr)
Proof 40
. The Debate Between Imam Awza'i and Imam Abu
Hanifa These two Imams once debated the matter
of raf' al-yadayn , and it is described by Sufyan ibn Uyayna: "Once
Imam Abu Hanifa and Imam Awza'i met in a market in Makka. Imam Awza'i asked Imam Abu Hanifa why he did not practice
raf' al-yadayn during the salat.
Abu Hanifa: There is
no authentic hadith about practicing raf' al-yadayn .
Awza'i:Why isn't
there an authentic hadith? Here is one: Imam Zuhri told me, who was told by
Salim, who was told by Ibn 'Umar (may Allah be pleased with him) that the
Prophet (may Allah bless him and grant him peace) practiced raf' al-yadayn
before and after theruku'.
Abu Hanifa: Hamad
told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad
who was told by 'Abdullah ibnMas'ud (may Allah be pleased with him) that the
Prophet (may Allah bless him and grant him peace) only practiced raf' al-yadayn
at the beginning of performing his salat and not afterwards.
Awza'i:The narration that I have presented to you has a shorter
chain and your hadith has a longer chain; for this reason, my hadith is more
reliable than yours.
Abu Hanifa: It does
not matter if the chain of the hadith is long or short.
The priority of the hadith depends on the narrators of the hadith and how much
knowledge of Hadith they had. The narrators of the hadith which I have
presented possess more expertise in the knowledge of Hadith. For example, Hamad is more knowledgeable than Imam Zuhri.
Ibrahim is more knowledgeable than Salim; Ikrama is a great scholar and Ibn
Mas'ud is unique.
Imam Awza'i then
became silent"
[Musnad Imam Abu Hanifa,
chapter on 'Raf' al-Yadayn]
This debate shows
that Imam Awza'i had no other evidence. If he had then he would have presented it
to defend his case in support of raf' al-yadayn . Imam Abu Hanifa replied so
beautifully that Imam Awza'i was forced to become silent.
Narrations Which Prove Raf' ay- yadayn There
are those who hold the opinion that raf' al-yadayn should also be done before
and after the ruku'; they hold their position because of the following
reasons:
1) The Prophet (may
Allahbless him and grant him peace) used to do this.
2) This was the practice of the Khulafa' ar-Rashidun and the 'Ashara al-Mubashshara (the ten
Companions of the Prophet (may Allah bless him and grant him peace) who were given
glad tidings of Janna on this earth during their lives). Altogether, there are
proofs from twenty Companions.
3) The
narrations of raf' al-yadayn are mutawatir (ahadith which have been narrated by
many authentic narrators during the period of the Companions, The Tabi'un, and
their students).
4) Raf'
ay-yadayn is a pillar of salat and leaving it makes the salat invalid.
ANSWER#1
However, the position of the Hanafi madhab is that towards the end
of our beloved Prophet's (may Allahbless him and grant him peace) life the
practice of raf' al-yadayn had been abrogated, and that the Messenger of Allah
(may Allahbless him and grant him peace) during his last prayers on this
earthly life only performed raf' al-yadayn at the beginning of his salat.
However, there were still some Sahaba who unknowingly continued the practice of
raf' al-yadayn, without realizing that it had indeed been abrogated and
obsolete. It was for this reason that
at times, those who knew of its abrogation, began to ask those who continued
its practice for their reason for doing so.
ANSWER#2 Regarding the claim that twenty Companions,
including the 'Ashara al-Mubashshara
and the Khulafa ar-Rashidun, performed raf' al-yadayn , if this claim is true
then why is this not recorded in Bukhari and Muslim, or in any other famous
book of Hadith? If the support for twenty Companions
practising raf' al-yadayn is not found in any Hadith book then how can this
claim be true?
ANSWER#3 The
claim that the hadith regarding raf' al-yadayn is mutawatir is also not true. This is because Imam Muslim and Imam al-Bukhari have only
narrated the action of raf' al-yadayn from two Companions: 'Abdullah ibn
'Umar (may Allah be pleased with him) and Malik ibn Huwayris. Imam Zuhri narrated the hadith from Salim and Salim in turn
narrated from 'Abdullah ibn 'Umar. Abu
Qalaba and Nasr narrated from Malik ibn Huwayris, and from them, Khalid and
Qatada narrated. In any one of these chains there is only one narrator
at a time, whilst in the other there were two at a time. How can this be called
mutawatir? The above narrator's position and the narrations which go against
the above narrations will be discussed later, insha'llah.
ANSWER#4 Regarding the claim that omitting raf'
al-yadayn invalidates salat, nobody from among the Companions or even the
Prophet (may Allahbless him and grant him peace) himself said that omitting raf'
al-yadayn invalidates salat. The evidence for raf' al-yadayn being a pillar of
salat is not even found in the books which contain collections of fabricated
hadith.
It is another matter if someone decides to introduce fabricated hadith!
Analysis of Those Narrations Which Prove Raf' ay- yadayn
Ibn Jurayj narrated from Zuhri
who narrated from Salim who narrated from 'Abdullah ibn 'Umar (may Allah be pleased with him)
that Ibn 'Umar (may Allah be pleased with him) said:
"I saw the Prophet (may Allahbless him
and grant him peace) offering salat; he raised his hands up to his shoulders at
the beginning of salat and also before and after the ruku', but not between the
two prostrations"
. [Bukhari and Muslim , chapter on 'Raf' ay-yadayn']
Those who
follow the Hanafi madhab believe that this hadith only proves that the Prophet
(may Allahbless him and grant him peace) performed raf' al-yadayn during his
lifetime, but it does not
prove that he (may Allahbless him and grant him peace) performed it in his last
prayers. Also it does not prove that raf' al-yadayn is an emphasized Sunna. One
example is given below:
Imams al-Bukhari
& Muslim record that when Hazrat 'A'isha (may Allah be pleased with her)
was in her menstruation, the Prophet (may Allah bless him and grant him peace)
used to place his head in her lap and recite the Qur'an [Bukhari & Muslim, Bab al-Hayd].
From this hadith we
cannot conclude that reciting the Qur'an in the lap of one's menstruating wife
is an emphasized Sunna. In the same way, the naration from Ibn 'Umar does not
prove that raf' al-yadayn is an emphasized Sunna. Also Ibn 'Umar's narration
seems to go against some of his other narrations.
Imam
adh-Dhahabi writes: "Ibn'Umar
said that he swore by Allah that raf' al-yadayn is bid'a and that he had never
seen the Prophet (may Allah bless him and grant him peace) practicing it (adh-Dhahabi, Mizan al-I'tidal, Biography of Bishr ibn Harab]
Ibn 'Umar, in another
place, said that the Prophet (may Allah bless him and grant him peace) said: "Raf' ay-yadayn is only done in seven places: once
to start salat and six times during hajj" [Kanz
al-'ammal, vol. 7, p35]
The teacher of Imam
al-Bukhari and Muslim, Imam Humaydi, writes: "The
Prophet (may Allah bless him and grant him peace) used to only practise raf'
al-yadayn at the start of the prayer" (Musnad Humaydi,vol. 1, p277]
Imam an-Nasa'i
writes:
"Malik ibn Huwayris reported that the
Prophet (may Allah bless him and grant him peace) used to perform raf ul-yadayn
before and after the ruku', and also between the two sajdas" [an-Nasa'I, Bab Raf' al-Yadayn]
From the above
narrations it can be seen that Ibn 'Umar's narration of raf' al-yadayn goes
against his own narrations based on a direct commandment from the Prophet (may
Allah bless him and grant him peace). It also goes against the narrations of
Imam Humaydi, Imam an-Nasa'i andMalik ibn Huwayris.
Examination of Above Narrations
(1) Imam al-Bukhari's
above narration is against Imam Nasa'i's narration.
(2) Imam Abu Dawud
said this narration is not directly from the action of the Prophet (may
Allahbless him and grant him peace), but is in fact the action of 'Abdullah ibn
'Umar (may Allah be pleased with him). . [Sunan of Abu Dawud, chapter on
'Salat']
(3) Ibn 'Umar's above
narrations prove that the Prophet (may Allahbless him and grant him peace) did
raf' al-yadayn nine or ten times during salat . . [Bukhari, chapter on 'Salat']
(4) Imam Malik
writes, regarding the above narrations by Ibn 'Umar: "The Prophet (may Allah
bless him and grant him peace) use to do raf' al-yadayn five times in
salat."
He also said: "This is the action of Ibn 'Umar (may Allah be
pleased with him) and not the action of the Prophet (may Allah bless him and
grant him peace) [Imam Malik, al-Muwatta', chapter on 'Salat']
We can see that when
this narration was narrated in Madina it was narrated to be five raf' al-yadayn
in salat. When it reached Bukhara it changed from five to nine or ten raf' al-yadayn
in salat.
How the
Narration Became Famous
Imam Ibn
'Abdi'l-Barr writes: "Ibn Umar's
narration became famous from Imam Zuhri's students.
Eleven students took this narration from Imam
Zuhri; they were: Imam Malik,
az-Zubaydi, Ma'mar, Awza'i, Muhammad ibn Ishaq, Sufyan ibn Husayn, Aqil ibn
Khalid, Abu Hamza, Ibn Uyayna Yunus and Yahya. 26
of Imam Malik's students narrated this hadith from him. They were: Yahya
ibn Yahya, Ibn Bukayr, Abu Mas'ab, Sa'id, Ibn Wahab, Ibn al-Qasim, Ibn Sa'id,
Ibn Abi 'Uways, 'Abd ar-Rahman, Juwayria bint Asma', Ibrahim, Ibn al-Mubarik,
Bishr, 'Uthman, 'Abdullah, Khalid, Maki ibn Ibrahim, Ibn Hasan, Ibn Mas'ab,
'Abd al-Malik, Ibn Nafi', Abu Qura, Musa, Matraf, Qutayba, and Imam
ash-Shafi'i. After all these people narrated this hadith and told their
students this narration, it soon became very famous" [At-Tamhid, chapter on 'Raf'
ay-yadayn']
From this, it can be
concluded that this narration was not famous at the time of the Sahaba and the
Tabi'un. When people try to find evidence to support raf' al-yadayn they say
that there are over a hundred ahadith supporting it. In
reality, there is only one hadith which has been transmitted by Imam Zuhri, and
his students have transmitted it further. So many chains were produced after
Imam Zuhri.
When Imam Awza'i
debated with Imam Abu Hanifa concerning raf' al-yadayn , the only hadith Awza'i
could give as evidence for it was the one from Imam Zuhri. This demonstrates
that if there were any other hadith to support raf' al-yadayn then Awza'i would
certainly have revealed it.
Furthermore, Bukhari
and Muslim only wrote ahadith with chains leading to Imam Zuhri. If there were
any other hadith, then they would have included them.
Imam Malik's Opinion on Raf' al-Yadayn:
Imam Malik had the
most knowledge of Imam Zuhri's narrations. Let us see what his opinion about
this was.
Imam Ibn
al-Qasim, who was Imam Malik's student, writes that Imam Malik said: "Apart from the begining of the
prayer, I am unaware of performing raf' al-yadayn at any other time. I believe
that the practice of raf' al-yadayn during the prayer is weak" [al-Madunah, Bab Raf' al-Yadayn]
Imam Malik's saying
that he was unaware of performing raf' al-yadayn does not mean that he was
unaware of the hadith. This was because he himself heard it along with ten of
his colleagues and transmitted it to 26 of his students. The real meaning of his saying is that he was unaware of
the practice of it. This was because neither Imam Zuhri, nor any of his
students performed raf' al-yadayn . Likewise, the people of Madina did not
practise it, nor the people coming for Hajj from all over the world. Another
point to raise is that Imam Malik, who is a main narrator of this hadith, did
not practice raf' al-yadayn himself. The practice of raf' al-yadayn was very
uncommon in Imam Malik's time.
How can we use this narration
as evidence for raf' al-yadayn when the scholars who narrated it did not act
upon it,and when there are doubts concerning the reliability of the two main
narrators (Ibn Jurayj and Imam Zuhri)?
Second evidence for Raf'
al-Yadayn:
The second evidence
of people who peforming raf' al-yadayn is that Imam al-Bukhari and Imam Muslim
write:
"Abu Qalaba and Nasr ibn Asim, say that
they saw Malik ibn Huwayris performing raf' al-yadayn before ruku and after ruku in
salat and he reported that the Prophet (may Allah bless him and grant him
peace) used to do this as well" [Bukari and Muslim, Bab Raf' al-Yadayn]
The people who
perform raf ay-yadayn give this as their evidence and say that it is a Sunna
mu'akkada (emphasised sunna which the Prophet [may Allah bless him and give him
peace] performed regularly) and that non performance of it means that the
prayer is not accepted properly.
We answer this by
saying that this narration cannot prove that raf' al-yadayn is Sunna mu'akkada
and also you cannot prove from this narration that the Prophet (may Allah bless
him and grant him peace) used to perform raf' al-yadayn all the time.
Also, Malik ibn Huwayris's narration goes
against his other narration: "Imam
Nasa'i writes that Malik ibn Huwayris reported that the Prophet (may Allah
bless him and grant him peace) used to perform raf' al-yadayn before and after
the ruku' and in the middle of the two sajdas" ….. [an-Nasa'i, Bab Raf ay-Yadayn]
From Malik ibn
Huwayris's second narration there is also proof of performing raf' al-yadayn
between the sajdas, but the people who perform raf' al-yadayn only do it before
and after the ruku' and not in the middle of the sajdas. Their argument is that
this action has been abrogated - this inspite of the fact that Malik ibn
Huwayris's narration does not confirm this.
Secondly,
Malik ibn Huwayris was only in Madina for a few weeks and did not stay with the Prophet (may
Allah bless him and grant him peace) at times, so he did not know the last
actions of the Prophet (may Allah bless him and grant him peace). This suggests
that he did not know whether the Prophet (may Allah bless him and grant him
peace) performed raf' al-yadayn or not. On the
other hand, 'Abdullah ibn Ma'sud saw the Prophet's (may Allah bless him and
grant him peace) last actions concerning raf' al-yadayn . He saw the Prophet
(may Allah bless him and grant him peace) perform the prayer without raf'
al-yadayn . 'Abdullah ibn Mas'ud's narration is more
reliable than Malik ibn Huwayris's as Ibn Mas'ud stayed with the Prophet (may
Allah bless him and grant him peace) all the time.
Proof that Malik ibn Huwayris Stayed in
Madina for Only a Few Weeks
Imam al-Bukhari and
Imam Muslim write:
"Malik ibn Huwayris came to Madina with
some other people and stayed in Madina for twenty nights and then they really
wanted to go home. So when the Prophet (may Allah bless him and grant him
peace) found this out, he gave them permission to leave for Basra, where Malik
was from"
.
[Bukhari, Muslim, Bab al-Adhan]
From this narration
there is proof that Malik ibn Huwayris was only in Madina for a short time and
so he could not have known the last actions of the Prophet (may Allah bless him
and grant him peace) concerning raf' al-yadayn . Malik ibn Huwayris's narration
about raf' al-yadayn does not prove that the Prophet (may Allah bless him and
grant him peace) performed raf' al-yadayn all the time; it only proves that
Malik ibn Huwayris saw him (may Allah bless him and grant him peace) perform
raf' al-yadayn in that period. This also does not prove that it is a Sunna
mu'akkada. If someone tries to prove from this narration that it is Sunna
mu'akkada to perform raf' al-yadayn then people could also say that it is Sunna
mu'akkada to pick a child up during salat!
Imam al-Bukhari
writes:
"The Prophet (may Allah bless him and grant him peace) while
praying salat picked up his grand-daughter, Amama, and put her down when he
went into sujud"
.
[Bukari, Bab as-Salat].
No one can say from
this narration that it is a Sunna mu'akkada to pick up a child while praying,
so how can some say that because Malik ibn Huwayris saw the Prophet (may Allah
bless him and grant him peace) perfom raf' al-yadayn in salat on a particular
occasion it is Sunna mu'akkada.
The Third
Evidence Used to Support Raf' al-Yadayn.
Qadi
Shawkani writes:
"The Prophet
(may Allah bless him and grant him peace), when performing his last salat,
performed raf' al-yadayn "
[Nayl al-Awtar, chapter
on Raf' al-Yadayn]
The people who
perform raf' al-yadayn say that the above narration proves that raf' al-yadayn
was not abrogated. In response to this we say that this hadith is not
authentic. This is the reason why it was not written in Sahih al-Bukhari, or
Muslim - even Imam al-Bayhaqi did not include it in his book of sunan. All the
narrators of this hadith are weak.
Examining the Narrators of the Hadith:
(1)'Abd ar-Rahman Harwi-
Imam adh-Dhahabi writes that Harwi
used to fabricate hadith and tell them to people [Mizan al-I'tidal, Biography of 'Abd
ar-Rahman Harwi] If Harwi used to fabricate his narrations of hadith it follows
that his narrations cannot be relied upon.
(2)Usamah ibn Muhammad Ansari (the student of Musa ibn
'Uqba)- Imam
adh-Dhahabi writes:"Imam Abu Khatim said that Usamah was not strong in
the knowledge of Hadith. Imam Yahya ibn Mu'in said that he fabricated hadith
and attributed them to the great scholars of Hadith. He was a liar. Imam Daraqutni said that he was
not reliable and that is why the scholars did not take any narrations of hadith
from him.
Imam Ibn Addi said that
all his narrated ahadith are not safe. He narrates one hadith that says that
you should make du'a' to Allah Most High when you see a beautiful face, and He
will accept it"
. [Mizan al-I'tidal, Biography of Usamah
ibn Muhammad Ansari] Qadi Shawkani writes that Usamah
ibn Muhammad Ansari was a liar and he fabricated hadith
[al-Majmu'at al-Ahadith,
chapter on Sadaqa, p.67]
It is
strange that Qadi Shawkani wrote in his book that Usamah ibn Muhammad was a
liar, and yet despite this took his narration as evidence in his other book.
The other surprising thing is that Qadi Shawkani always discusses the
narrators of the hadith, but with this hadith he does not mention or discuss
anything about them. It seems as if he is totally unaware of them.
No comments:
Post a Comment