Raising The Hands In Salah (Raful Yadayn)

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#1 [Permalink] Posted on 10th November 2010 13:54

Alqamah رحمة اللہ علیه reports that Sayyiduna 'Abdullah Ibn Mas'ud رضي الله عنه said, 'Should I not lead you in sal�h in the manner of Rasulullah صلى الله عليه وسلم?' He then prayed and did not raise his hands except in the beginning. [91]

The above hadeeth has also been reported by Imam Nasai رحمة اللہ علیه with the following wording: 'Should I not inform you of the sal�h of Rasulullah صلى الله عليه وسلم?' He then stood up and raised his hands once in the beginning. He did not raise them again. [92]

Sayyiduna Abdullah Ibn Mas'ud رضي الله عنه reports that Rasulullah صلى الله عليه وسلم would raise his hands at the time of the first takbeer and not raise them again. [93]

Sayyiduna Baraa Ibn 'Azib رضي الله عنه relates that when Rasulullah صلى الله عليه وسلم would begin sal�h he would raise his hands close to his ears and then not raise them again. [94]

Sayyiduna Abdullah Ibn Umar رضي الله عنهما narrates that Rasulullah صلى الله عليه وسلم would raise his hands when beginning sal�h and then not raise them again. [95]

Abbad رحمة اللہ علیه the son of Sayyiduna Abdullah Ibn Zubair رضي الله عنه relates that when starting sal�h Rasulullah صلى الله عليه وسلم would raise his hands in the beginning and not raise them again at any time until he completed his prayer. [96]

Sayyiduna Abdullah Ibn Mas'ud رضي الله عنه says, 'I prayed behind Rasulullah صلى الله عليه وسلم, Abu Bakr رضي الله عنه, and 'Umar رضي الله عنه and they did not raise their hands except when beginning sal�h.' [97]

Aswad رحمة اللہ علیه says, 'I prayed sal�h with 'Umar Ibn al-Khattab رضي الله عنه and he did not raise his hands during any part of sal�h except in the beginning.' Abdul Malik رحمة اللہ علیه (one of the narrators) says, 'I also observed Sha'bi رحمة اللہ علیه, Ibrahimرحمة اللہ علیه, and Ishaq رحمة اللہ علیه not raising their hands except when beginning their sal�h.' [98]

Ibrahim al Nakhai رحمة اللہ علیه says, 'Abdullah Ibn Mas'ud رضي الله عنه would not raise his hands in any part of sal�h except in the beginning.' [99]

Aasim Ibn Kulaib رحمة اللہ علیه narrates from his father رحمة اللہ علیه that Sayyiduna Ali رضي الله عنه would raise his hands at the first takbeer of sal�h. He would not raise them again after this. [100]

Abu Ishaq رحمة اللہ علیه says, 'The companions of both 'Abdullah Ibn Mas'ud رضي الله عنه and 'Ali رضي الله عنه would not raise their hands except in the beginning of sal�h.' Wakee' رحمة اللہ علیه adds, 'And they would not raise them again.' [101]

Mujahid رحمة اللہ علیه says, 'I prayed sal�h behind Ibn 'Umar رضي الله عنهما and he would not raise his hands in sal�h except at the time of the first takbeer.' [102]

Abdul Azeez Ibn Hakeem رحمة اللہ علیه says, 'I saw Ibn 'Umar رضي الله عنهما, raise his hands to the level of his ears at the time of the first takbeer in the beginning of sal�h, and he did not raise them apart from this.' [103]

Husain Ibn Abdul Rahman رحمة اللہ علیه relates, 'Amr Ibn Murrah رحمة اللہ علیه and I visited Ibrahim an-Nakha'i رحمة اللہ علیه. Amr رحمة اللہ علیه said, "Alqamah Ibn Wail al Hadhrami رحمة اللہ علیه narrated to me from his father رضي الله عنه that he prayed sal�h with Rasulullah صلى الله عليه وسلم. He saw him raise his hands when he said the takbeer, when he bowed into ruku' and when he rose there from." Ibrahim رحمة اللہ علیه replied, "I do not know. He may possibly not have seen Rasulullah صلى الله عليه وسلم pray except on that day and thus remembered this of him. (Otherwise) did Ibn Mas'ud رضي الله عنه and his companions not remember this of him? I have not heard it from any one of them. They would only raise their hands in the beginning of sal�h when saying the takbeer."' [104]

Sayyiduna Jabir Ibn Samurah رضي الله عنه says, 'Rasulullah صلى الله عليه وسلم came out to us saying 'Why is it that I see you raising your hands as though they are the tails of obstinate horses? Remain calm in sal�h.' [105]

Abu Bakr Ibn Ayyash رحمة اللہ علیه says, 'I have not seen a single faqeeh do it: raise his hands at any time other than the first takbeer.' [106]

Muhaddith Dhafar Ahmad al Uthmani رحمة اللہ علیه writes,
'This shows that the raising of the hands when bowing into ruku' and when rising from it was most likely not practiced widely during the time of the Tabi'un, for Abu Bakr Ibn Ayyash رحمة اللہ علیه was one of the foremost Tab'i Tabieen. Malik رحمة اللہ علیه who was also a prominent Tab'i Tabiee says as is recorded in al Mudawwanah al Kubra, "I do not know of raising the hands in any takbeer of sal�h, neither whilst rising or bowing except in the beginning when he should raise his hands slightly." [107]

Ibn al Qasim رحمة اللہ علیه also says,"Raising the hands was weak in the view of Malik رحمة اللہ علیه except in the beginning of sal�h." This also shows that the raising of the hands was generally not practiced during that time.' [108]

Imam Nimawi رحمة اللہ علیه says:
'The Sah�bah رضي الله عنهم and those who came after them differed in this regard. As for the four caliphs رضي الله عنهم, the raising of the hands has not been proven from them except in the first takbeer of tahreemah. And All�h knows best.' [109]

After narrating the above hadeeth of Sayyiduna 'Abdullah Ibn Mas'ud رضي الله عنه, Imam Tirmidhi رحمة اللہ علیه comments:
'There is a narration of the same meaning on the authority of Baraa Ibn 'Azib رضي الله عنه, 'Abdullah Ibn Mas'ud's رضي الله عنه hadeeth is hasan, and many of the Rasulullah's صلى الله عليه وسلم learned companions are of the same view, i.e., the hands should not be raised during sal�h except once in the beginning. This is also the view of Sufyan al Thawri رحمة اللہ علیه and the people of Kufah.'

Not raising the hands except in the beginning of sal�h was the known practice of Sayyiduna Abu Bakr رضي الله عنه, Sayyiduna 'Umar رضي الله عنه, Sayyiduna 'Ali رضي الله عنه and Sayyiduna 'Abdullah Ibn Mas'ud رضي الله عنه as well as many others from amongst the learned Sah�bah radiallahu anhum as mentioned by Tirmidhi رحمة اللہ علیه above. It has also been reported from Sayyiduna Ibn 'Umar رضي الله عنهما, and others.

From amongst the Tabi'un it was the known practice of the companions of Sayyiduna 'Ali radiallahu anhu and Sayyiduna Ibn Mas'ud radiallahu anhu, Aswad Ibn Yazeedرحمة اللہ علیه , Alqamah Ibn Qaisرحمة اللہ علیه , Ibrahim an-Nakha'i رحمة اللہ علیه, Khaithamah رحمة اللہ علیه , Qais Ibn Abi Hazim رحمة اللہ علیه, Aamir ash-Sha'bi رحمة اللہ علیه, Abu Ishaq al-Sabiee رحمة اللہ علیه , Wakee' رحمة اللہ علیه , Aasim Ibn Kulaib رحمة اللہ علیه , virtually all of the fuqahah and people of Kufah, and many in other cities (رحمة الله عليهم). [10]

It is also the view and practice of Mughirah رحمة اللہ علیه , Hasan Ibn Salih رحمة اللہ علیه , Sufyan al Thawri رحمة اللہ علیه , Hasan Ibn Hayy رحمة اللہ علیه , Wakee' رحمة اللہ علیه , Ishaq Ibn Abi Israeel رحمة اللہ علیه , Imam Abu Hanifah رحمة اللہ علیه , Imam Malik رحمة اللہ علیه , Imam Abu Yusuf رحمة اللہ علیه , Imam Muhammad رحمة اللہ علیه their followers (رحمة الله عليهم).

Notes:

[91] Imam Abu Hanifah as recorded in Jam'i al Masaneed 1/355. Also reported by Ibn Abi Shaibah in his al Musannaf 2441 as well as his Musnad 323; Ahmad 3672, Abu Dawood 748, Tirmidhi 257; Nasai in al Mujtaba 1058 and also in al Sunan al Kubra 645 & 1099; Abu Ya'laa 5040 & 5302, and Baihaqi 2531. Ibn Hazam 2/ 264, Ibn al Turkumani 2/113 and Imam Nimawi 402 have all declared the hadeeth saheeh.

[92] Nasai 1026. Muhaddith Dhafar Ahmad Uthmani says 814 that its narrators are those of both Bukhari and Muslim except Suwaid who is thiqah (authentic) and Aasim who is a thiqah narrator of Muslim.

[93] Tahawi 1/224 with two different isnads. Muhaddith Dhafar Ahmad Uthmani has discussed each narrator of both these sanads and proven that they are all authentic 3/71.

[94] Abdul Razzaq 2531, Ibn Abi Shaibah 2440, Abu Dawood 749; and Abu Ya'laa 1689, 1690, 1691 & 1692; and Tahawi 1/224. Allamah Anwar Shah al Kashmiri says as quoted by Muhaddith Yusuf al Binnouri 2/493, 'In short, this discussion of the topic from the angle of both hadeeth and historical data concludes that it is correct to use the hadeeth of Baraa (bin Azib) as evidence with the authentic additional wording (of "he would not raise them again")'.

[95] Baihaqi in al Khilafiyyat as quoted by Hafidh Zailaee 1720. Muhaddith Yusuf al Binnouri 2/ 498 quotes Qadhi Abid Sindhi who says in al Mawahib al Lateefah, 'In my view this hadeeth is undoubtedly saheeh.' He also quotes 2/496 Allamah Anwar Shah al Kashmiri as saying, 'The sanad mentioned in the takhreej (Nasb al Ra'yah by Hafidh Zailaee) is saheeh.' For de�tails of the lives, learning and works of both Hafidh Zailaee and Qadhi Abi Sindhi see the biographies.

[96] Baihaqi in his al Khilafiyyat as quoted by Hafidh Zailaee 1721. Allamah Anwar Shah al Kashmiri says as quoted in Ma'arif al Sunan 2/ 496, 'I have researched the narrators of its isnad and the conclusion of the research was that it is saheeh.' He also added, 'It is a jayyid mursal hadeeth.'

[97] Abu Ya'laa 5039, Daruqutni 1120, and Baihaqi 2534. Ibn al Turkumani says that this is a jayyid supporting narration. The hadeeth contains Muhammad bin Jabir bin Sayyar who has been declared weak by some, reliable by others. Muhaddith Dhafar Ahmad Uthmani 3/67 discusses his position at length before concluding that his hadeeth is at least hasan.

[98] Ibn Abi Shaibah 2454 and Tahawi 1/227. Imam Tahawi says that it is a saheeh hadeeth. Ibn al Turkumani says 2/109 that this sanad is saheeh according to the conditions of Muslim. Hafidh Ibn Hajar says in al Dirayah
p113 that its narrators are authentic.

[99] Abdul Razzaq 2533-2535, Ibn Abi Shaibah 2443 and Tahawi 1/227. Imam Nimawi says that its isnad is jayyid (very good) and mursal.

[100] Imam Muhammad in his al Muwatta 109, Ibn Abi Shaibah 2442, Tahawi 1/225 and Baihaqi 2535. Hafidh Zailaee says that it is a saheeh hadeeth 1/406. Hafidh Ibn Hajar says in al Dirayah 1/113 that its narrators are authentic and Hafidh Badr al Deen al Aini says in Umdat al Qari as quoted by Imam Nimawi 404, 'The isnad of Aasim bin Kulaib's hadeeth is saheeh according to the conditions of Muslim.'

[101] Ibn Abi Shaibah 2446. Ibn al Turkumam says 2/115 that this is a great saheeh sanad.

[102] Ibn Abi Shaibah 2452 and Tahawi 1/225. Hafidh Badr al Deen al Aini says Umdat al Qari 5/273 that its isnad is saheeh.

[103] Imam Muhammad in al Muwatta 108.

[104] Imam Abu Hanifah as recorded in Jam'i al Masaneed 1/353, Imam Muhammad in his al Muwatta of which Muhaddith Dhafar Ahmad Uthmani says that its narrators are authentic (825). Also reported by Tahawi 1/224, Daruqutni 1108 and Baihaqi 2536.

[105] Ahmad 20450 & 20522, Muslim 430, Abu Dawood 1000 and Nasai 1184.

[106] Tahawi 1/228. Muhaddith Dhafar Ahmad Uthmani says 827, 'Its narrators are those of Bukhari except Ibn Abi Dawood and he is thiqah (authentic).' Muhaddith Yusuf al Binnouri says 2/494 that its sanad is strong. Abu Bakr bin Ayyash is one of the narrators of Bukhari and one of the teachers of Sufyan al Thawri, Ibn al Mubarak and Imam Ahmad.

[107] al Mudawwanah al Kubra 1/165.

[108] I'ilaa al Sunan 3/76.

[109] Aathaar al Sunan p215.

[110] For the narrations describing the practice of the above Tabi'un see al Musannaf of Ibn Abi Shaibah 2444-2454.

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#2 [Permalink] Posted on 10th November 2010 14:04

Asslamo Allaikum,

Two famous books on the subject:

Fiqhul-Imam: Key Proofs in Hanafi Fiqh by Mufti Abdur-Rahman Ibn Yusuf Mangera:

http://www.scribd.com/doc/37086401/Fiqh-ul-Imam-Key-Proofs-in-Hanafi-Fiqh

Salah of a Believer by Shaykh Abu Yusuf Riyadhul Haq:

http://www.scribd.com/doc/39060492/The-Salah-of-a-Beleiver-in-the-Quran-Sunnah-by-Sheikh-Abu-Yusuf-Riyadh-Ul-Haq

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#3 [Permalink] Posted on 6th January 2012 19:07

I have a genuine question for those who practice raful yadain.

This is not a debate, rather just an understanding due to the great emphasis that has been put on by the ghair Muqallid with the evidence provided by Imam Bukhari etc etc

If Raful Yadain is considered to be an abrogated Sunnah by the Hanafi, what status does it have in the your views?

Is it Sunnah Mu'akadah or Sunnah ghair Mu'akadah?

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#4 [Permalink] Posted on 6th January 2012 20:49

Like you, I also do not want to debate but the way they go on about it, the way they argue, debate, battle and then label when it comes to Raful Yadain, it seems like it's Fardh according to them and those who don't do it need to read the Kalimah again.

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#5 [Permalink] Posted on 7th January 2012 01:16

I just found this on Sunni forum. It actually clears the lies that have been attributed to the Hanafi ulama about agreeing that raful yadain is stronger to do than to leave it.

This is from Abul Hasan starting with a quote from another post and then clarifying it.

www.sunniforum.com/forum/showthread.php?14313-Imaam-Muham...

Quote:

Originally Posted by ozgurislam As salaam,

I came upon this on the web:

A clear and decisive evidence for Imaam Maalik performing Raf al-Yadain is affirmed by the Imaam of the Hanafees, Muhammad ibn al-Hasan ash-Shaybaanee in his book "Muwatta Imaam Muhammad"

Imaam Muhammad said "From Maalik (Imaam Maalik ibn Anas) from Zuhree from Saalim from Abdullah ibn Umar who said, "When the Prophet sallallahu 'alayhi wa sallam, began his prayer and whilst performing ruku and raising his head from it, he would do Raf al-Yadain upto his shoulders and then would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd. "

Imaam Muhammad also states that performing Raf al-Yadain is also the position and Madhab of the people of Madeenah meaning Imaam Maalik.

Is this really recorded in the Muwatta of Imaam Muhammad or is this forgery?

See for full texts:

s8.invisionfree.com/Sunnah/in...p? showforum=17

And also see this quotes all by Ahnaaf:

Hanafee Deobandees, Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.

Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah'' Imaam Bukhaari also mentions something similar to this in his juzz.

Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu 'alayhi wa sallam and the companions with strong and (Saheeh) authentic chains."

Shaah Waleeullaah Muhaddith Dehlawee said; "The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'

Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-(ten) companions then that position (Saying or action) is given precedence and is also mutawaatir." (Bawaadir an-Nawaadir (p.136)(as is the case)All forgeries?

Was salaam[/quote]

Brother, what you have mentioned above regarding Imam Malik's preferred view on this issue has been dealt with here already:

www.sunniforum.com/forum/showthread.php?t=11375

There are 2 views ascribed to Imam

One is to do it after the initial Takbir

The other is not to do it at all after the first Takbir as Ibn al Qasim said (see Mudawwana of al-Sahnun)

There is also one manuscript of Imam al-Tirmidhi's al-Jami which mentions that Imam al-Shafi'i also reported that Imam Malik did not do it. Hence, at least 2 students of Malik state that he didn't do it. The link you gave also mentioned this:

Quote:

Originally Posted by distorters An-Nawawee also affirms that to raise the hands at ruku' and when rising from it is related from Imaam Maalik, however, in his view, the most we'll known position from Maalik is to raise them only at the. first Takbeer

.

If i recall, Imam Nawawi said this in his Sharh on Sahih Muslim. The question for these distorters would be - What is the preferred view according to the majority of the fuqaha of the Maliki Madhhab?

In fact, Imam Ibn Abdal Barr al-Maliki who advocated raful yadayn in his Tamheed appears to have stopped doing it based on Ibn al-Qasim's narration from Imam Malik. The Hafiz, Alaud-Din al-Turkmani (teacher of al-Zayla'i) mentioned the following in his Jawhar al-Naqi fi al-radd ala Sunan al-Bayhaqi (2/75-76)

ورواية ابن القاسم عن مالك انه لا يرفع الا في التكبيرة الاولى وقال أبو عمر بن عبد البر وانا لا ارفع الا عند الافتتاح على رواية ابن القاسم وفى شرح مسلم للقرطبي هو مشهور مذهب مالك وفي قواعد ابن رشد هو مذهب مالك لموافقة العمل له

Meaning: "And the narration of Ibn al Qasim from Malik that he would not raise except in the first Takbir, and Abu Umar ibn Abdal Barr said: 'And I do not raise except at the beginning based upon the narration of Ibn al Qasim'. And in Sharh Muslim of al-Qurtubi (it states) it is the well known position in the Madhhab of Malik and in the Qawa'id of Ibn Rushd (it states): It is the Madhhab of Malik and in accordance there is action upon it (i.e not doing raful yadayn based on Ibn al Qasim's narration)."

Also, the quote from the Muwatta Muhammad is very partial - as it only mentions a narration transmitted by Imam Malik for doing it. No where in the Muwatta of Malik or Muhammad's recension does it state that Malik would personally act on the narrations for doing it! If Imam Muhammad knew that Malik did raful yadayn he would have mentioned it. As for the lie attributed to Imam Muhammad:

[quote]Originally Posted by distorters Imaam Muhammad also states that performing Raf al-Yadain is also the position and Madhab of the people of Madeenah meaning Imaam Maalik.

I ask where does Imam Muhammad say this? When the fact of the matter is that Imam Muhammad declared clearly that his teacher Imam Abu Hanifa advocated non-raful yadayn and then he narrated some reports to substantiate this view.

This is what is in the Muwatta Muhammad to show what Imam Muhammad's real view was, and note very well, that no where does Imam Muhammad say that the People of Madina or Imam Malik preferred to do Raful Yadayn!

(QUOTES MISSING IN ORIGINAL POST< BUT WILL TAKE FROM SEIFEDDINES POST LATER INSHAALLAH).

These quotes go to show that Imam Muhammad is in line with Imam Abu Hanifa and that he didn't know of Imam Malik holding a contrary opinion to Imam Abu Hanifa. If one reads the Muwatta Muhammad, one can soon realise that if Imam Malik holds a certain position and it is at odds with the view of Imam Abu Hanifa, one usually notices Imam Muhammad advance the proofs in favour of Imam Abu Hanifa's Madhhab over Imam Malik's. Here, Imam Muhammad doesn't mention that Imam Malik was at odds with Imam Abu Hanifa, so by analytical deduction there is a strong clue that Imam Malik didn't do raful yadayn when Imam Muhammad studied under him over a few years. Wallahu a'lam.

So who are these exact distorters by name who claimed this lie against Imam Muhammad ibn Hasan al-Shaybani?!

I say: The one whose name appears on the cover of that short work is an unknown pseudonym called:

Abu Asaakir al-A'raaqee

The reality is that this "Al-Araqee" is really 2 individuals from Birmingham, UK, who go by the Kunya's Abu Khuzaima al-Ansari and Abu Hibban! This is tadlees! These two have been exposed here for their distortions of texts before. See here:

www.sunniforum.com/forum/showpost.php?p=64325&postcount=1

As for what they quoted from Imam Anwar Shah, why didn't they mention the fact that in his Nayl al-Farqadayn and its addendum he provided all the evidences he knew for not doing it? As did his student: Shaykh Muhammad Yusuf al-Binuri in his Ma'arif al-Sunan. Note, Shaykh al-Binuri did not state that his Shaykh would do it in naym stage of his life.

As for what Imam al-Marwazi (not a Hanafi) said - then that is his personal opinion based on what he personally knew. The people of Iraq, especially Kufa didn't do it, but how about the People of Madina also having Ikhtilaf on doing or not doing it? The majority of Ulama via the ages have been Hanafi, hence the majority of common people and Ulama have not been doing it. If we include a large section of Maliki Fuqaha who are also on record for not doing it, not to forget that non-Sunni's like the Zaydiyya and Ibadiyya also don't do it - Then one may deduce the point that the majority via the ages haven't done it.

As for what they claimed from Imam Abdal Hayy - one may ask - where is that quote from exactly? How about them quoting exactly all of his research as found in his: Sharh on Muwatta Malik, his Ta'liqat on al-Hidaya and his al-Si'aya? Then one may deduce what his actual position was. We know for a fact that one of his most prominent students and a scholar of hadith in his own right was Imam Muhammad al-Nimawi. This Shaykh provided proofs for not doing it and never knew any Hanafi in his time in India who took the stance that one should do it, let alone his Shaykh al-Laknawi. I have already posted his findings here from his Athar al-Sunan. See here:

www.sunniforum.com/forum/showpost.php?p=59626&postcount=7

Where did they get the quote from Shah Waliullah? Can they prove that he was seen doing it till the day he died? Do they have any quote from his well known sons saying that their father Shah Waliullah used to constantly do it before he passed away? Shah Waliullah was a Hanafi.

As for what they claimed from Shaykh Ashraf Ali, how does that quote prove that he personally did raful yadayn? Rather, we can safely assume he didn't do it for a number of his students who were notable Ulama in their own right never knew or suggested that Shaykh Ashraf did advocate raful-yadayn in Salah. Fact is, that his nephew: Shaykh Zafar Ahmad al-Uthmani al-Thanawi in his I'la al-Sunan advocated non-raful yadayn with a list and commentary of its proofs.

May Allah keep us safe from those willful distorters who take one or two snipped quotes to advance their false claims against some well known Ulama. These types of people have done the same with the issue of where the hands should be placed and the Rak'ats of Taraweeh in the past.

Wassalam

Abul Hasan

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#6 [Permalink] Posted on 13th April 2012 14:40

Did the Prophet (صلى الله عليه وسلم) Do Raful Yadayn Until The End Of His Life?

Abu Tamim wrote:

Al Shawkani رحمة اللہ علیه said in Nayl al-Awtar: It is established from the Hadith of 'Umar رضي الله عنه according to al-Bayhaqi رحمة اللہ علیه that he said after mentioning the Messenger of Allah صلى الله عليه وسلم would raise his hands upon the opening takbir and upon bowing and straightening. "And this remained his Salah until he met Allah (Exalted is He)." (Nayl al-Awtar, 2: 68)

And he said after transmitting the Hadith with the wording of al-Bukhari and Muslim without the addition of "and this remained his Salah until he met Allah (Exalted is He)":

The Hadith was transmitted by al-Bayhaqi with the addition, "And this remained his Salah until he met Allah (Exalted is He)." Ibn al Madini رحمة اللہ علیه said; "This Hadith according to me is a proof for all the creation. All who hear it must act upon it, because there is nothing (problematic) in its chain." (Nayl al-Awtar, 2:67)

This gives the impression apparently that Ibn al Madini strengthened it with this addition which Bayhaqi narrated, and that it is established from Allah's Messenger صلى الله عليه وسلم as such and there is nothing wrong with its chain. This is an error. Rather the speech of Ibn al Madini refers to the Hadith with the wording transmitted by the two Shaykhs and there is no doubt in the authenticity of its chain and its being free from any defect. Yet, we have criticism of it from the perspective of [its] comprehension due to the narrations from Ibn 'Umar being contradictory on this [matter] as we discussed earlier.

As for the one with the addition that al Bayhaqi narrated, it is not sahih at all. Rather it appears tio be fabricated, since Zayla'i mentioned its chain and said:

Shaykh [Ibn Daqiq al Id رحمة اللہ علیه] said in al Imam: This doubt, I,e, the claim of abrogation through the route of al-Hassan ibn 'Abdullah ibn Hamdan al-Raqqi; 'Ismah ibn Muhammad al-Ansari narrated to us; Musa ibn 'Uqbah narrated to us from Nafi' رضي الله عنه from Ibn 'Umar رضي الله عنهما that Allah's Messenger صلى الله عليه وسلم would when beginning Salah raise his hands and when bowing and raising the head from bowing and he would not do this during prostration, and this remained his Salah until he met Allah( Exalted Is He). He narrated it from Abu 'Abdullah al-Hafiz [ ie.] from Ja'far ibn Muhammad al Nasr, from 'Abdur Rahman ibn Quraysh ibn Khuzaymah al-Harawi from 'Abdullah ibn Ahmad al-Dajmashi from al-Hasan with it." (Nasb al-Rayah)

Abdul Rahman ibn Quraysh was accused by al Sulaymani of fabricating Hadith as mentioned in LIsan al Mizan (3:425), and no one declared him trustworthy.

As for 'Ismah ibn Muhammad al Ansari;

Abu Hatim said, "He is not strong,"

Yahya ibn Ma'in said, "An excessive liar fabricating hadith"

al-'Uqayli said, "He narrates falsehoods from trustworthy narrators,"

al-Daraqutni and others said, "Abandoned,"

Ibn 'Adi said, "'Ismah ibn Muhammad ibn Fudalah ibn 'Ubayd al-Ansari the Medinan. None of his hadiths is recorded. (Lisan al-Mizan, 3:170)

Hence there is no proof therein and the claim of abrogation is not repelled thereby at all, so be wary of this for indeed many people were misled by this addition.

[Taken from 'Ila al Sunan by Imam Zafar Ahmad al-'Uthmani Thanwi رحمة اللہ علیه]

http://shiningblades.blogspot.in/2012/04/did-prophetsaws-raise-his-hands-till-he.html#!/2012/04/did-prophetsaws-raise-his-hands-till-he.html

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#7 [Permalink] Posted on 11th August 2012 17:21

Sayfuddeen Ibn Ahmad Ibn Muhammad writes,

Another point I wish to raise concerns the long disputed issue of raising the hands in prayer (salah). It is a well known fact that Shaykh al-Albani رحمة اللہ علیه and the generality of people amongst the 'Salafiyya' have made a mountain out of a molehill, and have brewed a storm in a tea cup with regards to this issue, such that many of them are bold enough to accuse those who do not raise their hands in Salah (i.e. after the initial raising called Takbir-Tahrimah) of not following the Sunnah, as well as going to the disgusting length of openly detesting and despising those who do not raise their hands after the first Takbir!�

�I must also admit that among those who do not raise their hands in the subsequent stages of Salah, usually the ignorant people have accused those who raise the hands in the other stages of Salah to be 'Wahabbi's!' This is due to ignorance and pride of both sides, which usually stems from the lack of knowledge of the opinion of our great Mujtahid Imam's, and the Ahadith based evidences used by the research scholars in their respective defence of either raising or not raising the hands in the other stages of Salah. Our brothers and sisters who accuse those of raising the hands in the other stages of prayer should ask themselves: "Were the great Imam's like al-Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) Wahhabi's?" I pose this question because it is well known that both of the latter named Imam's used to practise Raful-Yadayn after the initial Takbir, besides many other Companions and successors (Tabi'een), may Allah be pleased with them all!�

�It is a well known fact from the Mutawateer Ahadith (a report of a large number of narrators whose agreement upon a lie is inconceivable) available to us, that the Holy Prophet (Peace and blessings be upon him) used to raise his hands when pronouncing the initial Takbir in Salah. Sayyid Sabiq stated in his Fiqh-us-Sunnah (vol. 1, pg 129): "Says Ibn al-Mundhir, 'All scholars agree that the Prophet (Peace be upon him) raised his hands at the beginning of his prayer.' Commenting upon this report, Ibn Hajar (al-Asqalani) says, 'The Prophet's raising his hands at the beginning of his prayer has been narrated by fifty companions, including the ten who were given the tidings of Paradise.' Al-Bayhaqi related that al-Hakim said, 'I do not know of any Sunnah other than this one which is accepted by the four rightly guided Khalifahs, the ten companions who were given the tidings of Paradise, and other Companions scattered across many lands." (NB-In my own experience, the only people I have met who do not raise their hands in any stage of the Salah have been the remnants of a Kharijite sect called the Ibaadiyah, nor do they fold their hands in Salah).�

�Now, the difference in opinion stems on the question of whether the raising of the hands is necessary in the other stages of Salah, like when going into Rukoo, standing up from Rukoo, in between the prostrations (sajdah) and when standing up for the third rakah in Salah...�

�Shaykh Al-Albani رحمة اللہ علیه said in "Sifah Salah an-Nabee, pg. 42, fn. 4": "The raising of the hands is reported as Mutawateer from him (Peace be upon him), as is the raising of the hands on straightening up after Rukoo. It is the Madhhab of the three Imams Malik, Shafi'i and Ahmad, and of the majority of scholars of Hadith and Fiqh. Imam Malik practised it right up to his death, as reported by Ibn Asakir (15/78/2). Some of the Hanafi's chose to do it, among them Isam ibn Yusuf Abu Asamah al-Balkhi (died. 210 A.H.), a student of Imam Abu Yusuf, as has been explained in the introduction."�

�I wish to say to the bias of al-Albani رحمة اللہ علیه, "You have quoted a portion of the truth correctly, but have also blundered in one of your opinions!" It is absolutely true that the great Mujtahid Imams like al-Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) recommended the raising of the hands in the other subsequent stages of Salah, but it is a mistake to say that the great Imam of Madinah, Malik ibn Anas (Rahimahullah) "practised it right up to his death" as al-Albani claims, by quoting from Imam Ibn Asakir (a Shafi'i scholar of Hadith, and a staunch defender of Imam Abu'l Hasan al-Ashari, he wrote a work entitled 'The Exposure by al-Imam Abu'l Hasan al-Ashari of Mischievous untruths, d. 571 AH; Rahimahullah).�

�For the real and authoritative view of Imam Malik رحمة اللہ علیه and his followers, one must study the books written by the Maliki Madhhab, and then quote their opinions! I say this due to the sensible advice given to me by one of my friends in a written communication. He said:�

"One lesson you should learn from all this is not to, for example, take Hadith from someone who is mainly specialized in Fiqh or some other subject, or take Hanafi dalils (evidences used to give legal verdicts) from someone who is not a specialist in the Hanafi madhhab's methodological bases and evidences, or take a Hanbali scholar's word about some ruling in a different madhhab, or take Hadith knowledge from scholars who make large numbers of mistakes, and so on. In general, one does not take an accounting problem to a shoe salesman."

��For the most authentic view and stance of Imam Malik (Rahimahullah) and his disciples please refer to the appropriate title and discussion later, but as for what al-Albani quoted from Imam Ibn Asakir (Rahimahullah), then I say the authenticity of this report needs to be checked, since al-Albani has failed to classify it himself in his "Sifah Salah an-Nabee," (does this not mean that he wants his readers to 'blindly' accept his verdicts?), and even if Hafiz Ibn Asakir's reference proves to be Sahih, then there is no doubt in my mind that this statement coming from Imam Malik must be rejected in favour of the real position of Imam Malik himself. The statements that I shall be quoting in favour of Imam Malik's authoritative opinion, comes directly from his most famous disciples, where as the reference coming from Ibn Asakir as given by al-Albani, was recorded well over 300 years after the death of Imam Malik (NB- Imam Malik passed away in the year 179 AH; while Imam Ibn Asakir was born in the year 499 AH)!�

�As you have read above al-Albani رحمة اللہ علیه stated that the Imam's Shafi'i and Ibn Hanbal (Allah's mercy be upon them) performed Raful-Yadayn, but one should also know that on the other hand, the great Mujtahid's amongst our Pious-Predecessors, like Abu Hanifah, Hammad ibn Abi Sulayman, Ibrahim al-Nakhai, Alqama, Aswad (two famous disciples of the great Companion Abdallah ibn Masood), Abu Yusuf, Muhammad al-Shaybani, Sufyan al-Thawri and many other Ulama (Allah's mercy be upon them all) did not perform Raful-Yadayn, except in the initial Takbir, based on many sound chains of narration! So you may now ask: "Why the difference of opinion?"�

�The answer to this small problem is simple; it is only due to preference given to the derived Ijtihad of the available Ahadith on this subject, by individual Mujtahid's of the highest scholarly rank, and not that of the laity amongst the general masses of this Ummah. Since many a scholar has said that it is impermissible to derive legal verdicts from the Qur'an and Sunnah, if one is not qualified to do Ijtihad (see the section on Taqleed), but conversely, what do we see today (see later)? The Imams who held the view that Raful-Yadayn is unnecessary, besides the initial Takbir, have based their views from many authentic Ahadith coming from the Holy Prophet (Peace and blessings be upon him), as well as directly from the great Companions (May Allah be pleased with them all).�

�The fact of the matter is, that in their view the practise of performing Raful-Yadayn in the other stages of prayer have been abrogated, and hence unnecessary in performance. Contrary to this, Imam's like al-Shafi'i, Ibn Hanbal.... believe it to be desirable to perform Raful-Yadayn, and in their view the practise has not been abrogated. Consequently, many of the well known and wise research scholars have said that one's Salah is correct and acceptable by the practise of either mode! So please do not fall into the abyss of ignorance, by accusing and abusing each other of performing Salah incorrectly, since it was not generally the way of our foremost Mujtahid's of the pious generations (see the discussion between Imam al-Azam Abu Hanifah رحمة اللہ علیه and Imam al-Awzai رحمة اللہ علیه later)!�

�Al-Albani رحمة اللہ علیه has said that some of the Hanafi's like Shaykh Isam ibn Yusuf al-Balkhi (Rahimahullah) chose to perform Raful-Yadayn because he did not know the evidence of his Imams who held the view that Raful-Yadayn was unnecessary after the initial Takbir (See "Sifah Salah an-Nabee, pg xvii," and also "The Evolution of Fiqh, pg. 126", by A.A. Bilal Philips). I find it strange that Shaykh Isam ibn Yusuf did not know the evidence for not performing Raful-Yadayn, since by simple logic one can deduce the fact that he must have seen his two main Imams (Muhammad al-Shaybani رحمة اللہ علیه and Abu Yusuf رحمة اللہ علیه) not performing Raful- Yadayn, and hence he must have been curious enough to ask his Imams for the evidence they used for not performing Raful-Yadayn! What seems more apt in a situation like this, is to say that probably Shaykh Isam ibn Yusuf رحمة اللہ علیه felt that the evidence for performing Raful-Yadayn was more convincing to him, than the converse evidence for not performing Raful- Yadayn, and Allah knows best.�

�One lesson which can be learnt from this incident, is that if Shaykh Isam ibn Yusuf رحمة اللہ علیه was a Mujtahid within the Hanafi school, then like all other Mujtahid scholars it is incumbent on him to follow his own Ijtihad, even if it has at times contradicted the founder of the Madhhab he belonged to. Thus, Shaykh Isam had to follow his own Ijtihad. The proof for what I have just said has been agreed upon by most of the scholars who were specialized in the fundamentals (Usool) of Islam. For example, it is written in the book "Principles of Islamic Jurisprudence", by Mohammad Hashim Kamali (pg. 370): "The Ulema of Usul are in agreement that the Mujtahid is bound by the result of his own Ijtihad. Once he has deduced the ruling on a particular issue which is founded in his true conviction and belief, he may not imitate (Taqleed) other Mujtahids on that matter regardless as to whether they agree with him or otherwise. For the Mujtahid, the conclusion that he reaches is tantamount to a divine command which he must observe. It is therefore unlawful for him to abandon it or to follow anyone else in respect of it. But if he had not rendered his own Ijtihad on an issue which is not urgent, and he has time to investigate, then according to some ulema he may imitate other Mujtahid's. However, the preferred view is that he must avoid taqleed, even of one who might be more learned than him. Only the ammi (layman/non-Mujtahid's) who is incapable of Ijtihad is allowed to follow the opinion of others." (The above author has quoted from Imam Ghazzali's رحمة اللہ علیه Mustasfa, vol.2 pg. 121; Imam Amidi's رحمة اللہ علیه Ihkam, vol.4 pg. 204 and from al-Kassab's Adwa, pg. 119).�

�The above quote clears some of the misconceptions held by some people on the role of Mujtahid's in Islam. For example, some people who try to refute the Taqleed of the Mujtahid's, bring forward examples in which the disciples of the four main Imams contradicted the Ijtihad of their Master's on certain points. These people should always remember that if a disciple contradicts the opinion of his master, then this is the result of the natural prerogative bestowed upon him, when he attained the high and honourable grade of Ijtihad. There is a well known story related from the great Imam Abu Hanifah (d. 150 AH; Rahimahullah), who said: "I follow the book of Allah, and if I find no solution there, I follow the Sunnah of The Prophet (peace be upon him). If I find no solution in either the Qur'an or the Sunnah, I follow whichever of the pronouncements of the Sahabah I prefer, and leave whichever I wish. If there is a pronouncement on a particular matter by any of the Sahabah, I would not adopt any other made by any other scholar. But, if I found a solution only in the opinions of Ibrahim (al-Nakhai), al-Shabi, Ibn Sirin, Hasan al-Basri, Ata (ibn Abi Rabah) or Sa'eed ibn al-Musayyib (they were all Mujtahid's), I would make Ijtihad just as they did." (vide: "Usul al-Fiqh al-Islami," pg. 64, by Taha Jabir al-Alwani, who reported this account from Tarikh Baghdad, vol. xxxi, pg. 368, al-Intiqa of Ibn Abdal Barr, pg. 142, and Mashayikh Balkh al-Hanafiyah, pg. 190).�

�This report exemplifies the prerogative of a Mujtahid, as well as why Shaykh Isam ibn Yusuf may have held different opinions from his Masters. I must stress, the above discussion only refers to those who can perform Ijtihad, and not to those who are unable to fulfil the conditions recognized by the scholars of Usool for carrying out the duties of a Mujtahid. Those who are not Mujtahid's are bound to the opinions of qualified Mujtahid's, and this is Taqleed.�

�Al-Albani رحمة اللہ علیه said in 'Sifah Salah an-Nabee', (pg. 105-6): "About raising the hands on going into Ruku and rising from it, many Ahadith have been narrated from the Prophet (Peace be upon him): they are actually mutawateer in the eyes of the scholars; in fact, raising the hands with every takbir is proven on his authority in many Ahadith; whereas not raising the hands is not authentically related from him except once via Abdallah ibn Masood (Allah be pleased with him), but this is not suitable for putting into practise, for it is naaf (negatory). It is firmly established, in the eyes of the Hanafi's and others, that the muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own, let alone the case when it is a multitude of narrations, as in this issue! On the basis of this principle, and in the absence of anything contrary, this renders it binding on them to adopt the raising of the hands, and not to stick zealously to the Madhhab after the establishment of proof. However, it is a pity that only a handful of the earlier or later ones have adopted it, so much so that not raising the hands has become a land mark for them!"�

�The above quote shows the limited and superficial knowledge of al-Albani رحمة اللہ علیه, in the evidences used by the Hanafi scholars for not performing Raful-Yadayn! It is true that the Ahadith confirming Raful-Yadayn are Mutawateer, but what the reader should also know, is that not performing it has also come down to us in a Mutawateer way! In fact there are more than 50 Ahadith proving the converse of what the "great scholar," al-Albani رحمة اللہ علیه holds, as well as those who bolster his claims!�

�Al-Albani رحمة اللہ علیه claims that not raising the hands has come to us authentically only, "once through Abdallah ibn Masood, but this is not suitable for putting into practise." To which I reply, why should it not be possible to put into practise the Hadith related by the great Companion Ibn Masood (Allah be pleased with him)? Did he (Allah forbid) lie or fabricate from the Prophet (Peace be upon him)?�

�Please do not forget that there are many other authentic Ahadith to back up the opinion of the Hanafi's (and Maliki's)! Al-Albani رحمة اللہ علیه only explains this Hadith of Ibn Masood away by bringing in the jurisprudential principle of, "the affirmative takes precedence over the negatory", but his argument is fallacious in this case, since I have already said that the Hanafi's believe that the performance of Raful-Yadayn has been abrogated by many other Ahadith, hence the above principle is inapplicable in this case! He claims the Hadith from Ibn Masood (Allah be pleased with him) has been only related authentically once. I say this is incorrect, and only due to his ignorance of all the available routes (Asanid) coming from Ibn Masood. As far as I know he has not listed the Hadith of Ibn Masood to be Daeef, in his checking of Imam Abu Dawood's Sunan, since his followers have not recorded it in their, "Daeef Ahadith of Abu Dawud's Sunan".�

�The Hadith in question is from Alqamah (Rahimahullah), who said: "Abdallah ibn Masood (Allah be pleased with him) said :'Should I pray in the way the Apostle of Allah (Peace be upon him) had performed it?' He said: 'He prayed, raising his hands only once.'" [Abu Dawood, 1/747, pg. 193, English ed'n]. Since it has not been listed in the above mentioned publication, this means that the above narration is either Sahih, or at least Hasan to the user of the list.�

�Note also, according to Shams al-Haqq Azimabadi رحمة اللہ علیه, in his book Awn al-Mabood (1,272-73), the above Hadith was regarded to be Hasan by Hafiz Ibn Ma'een (Rahimahullah), and it is well known that Imam Tirmidhi (Rahimahullah) rated it to be Hasan (see Sunan al-Tirmidhi, 2/257, pg. 40-41, edited by Ahmad Muhammad Shakir).�

�The above Hadith has been related from Imam al-Azam Abu Hanifah (Rahimahullah), through an absolutely SAHIH chain (all the narrators given below were well known Mujtahid's and absolutely truthful), and here it is: Imam Abu Hanifah (Rahimahullah) has related to us from his teacher, Imam Hammad ibn Abi Sulayman (Rahimahullah), who related from his teacher, Imam Ibrahim al-Nakhai (Rahimahullah), who related from his two teachers Imam Alqamah and Imam Aswad (Allah's mercy be upon them), the two distinguished pupils of Ibn Masood (Allah be pleased with him), who related from Ibn Masood (Allah be pleased with him), who related from the Holy Prophet (Peace and blessings be upon him). The reference for this is given after the discussion between Imam Abu Hanifah and Imam al-Awzai (Allah's mercy be upon them), please see below. So my dear reader, I have just proven to you that the Hadith from Ibn Masood has come to us authentically, through at least two authentic routes, as given above. Can you now believe in al-Albani's assertion that it has only come through one authentic narration?�

�As for al-Albani saying, "However, it is a pity that only a handful of the earlier or later ones (i.e. Hanafi's) have adopted it, so much so that not raising the hands has become a landmark for them!" I say this statement is due to his ignorance, lack of scholarly deduction and knowledge of the principles and proofs held by the Hanafi's! He claims that it has become a "landmark", for the Hanafi's only! I say, "O 'Shaykh', have you not contradicted yourself by admitting that others besides the Hanafi's do not raise their hands in Salah in the same book?" Here is al-Albani's admission that it is not just the Hanafi's who have made it a "landmark"; he said in "Sifah Salah an-Nabee," (footnote to pg 91): "The Ibaadiyyah have distorted this hadeeth: their scholar Rabee' has related it in his unreliable Musnad with a different wording to justify their view that raising the hands with takbeer invalidates the Prayer! That wording is false, as I have explained in ad-Da'eefah (6044)."!!! This by Allah, is a grave contradiction from within the same book, and tantamount to his admission that besides the Hanafi's, the Ibaadiyyah sect do not also raise their hands! In fact we have on record some scholars who initially used to perform Raful-Yadayn, but later on in their lives they stopped performing it altogether, except for the initial Takbeer; when they had taken into account all the arguments and evidence. Two of such great scholars are as follows:-�

�(A) Imam Abu Ja'far al-Tahawi (d. 321 AH; Rahimahullah):�

�He was a Mujtahid in specific issues (Mujtahid fi al-Masa'il) and also the famous author of the work 'Al-Aqeeda al-Tahawiyya' (The Muslim Belief According to al-Tahawi), which has been translated into English by two different organisations, and many other works on Hadith. He was originally a Shafi'i scholar who gained mastery in Shafi'i Fiqh from his famous uncle Imam al-Muzani (Rahimahullah) [mentioned in Sifah Salah an-Nabee, pg. xvi], who was the famous disciple of Imam al-Shafi'i (Rahimahullah). But later in his life he joined the Hanafi school and hence stopped performing Raful-Yadayn indifference to the Shafi'i view of performing it. Imam Tahawi lived in a time when most of the Hadith had been collected (after Bukhari, Muslim etc), hence he had an ideal opportunity to sift through the Hadith on Raful-Yadayn and he came to the conclusion that Imam Abu Hanifah's (Rahimahullah) view point was more convincing to him, and in this regard he quoted some Hadiths negating the practise of Raful-Yadayn in some of his works.

��(B) Imam Muhammad Amin ibn Abidin (d.1252/1836; Rahimahullah):�
�He was also originally a Shafi'i scholar who changed his school and became the foremost Hanafi Imam of his time. Hence he also changed his original opinion of performing Raful-yadayn, to not performing it. His most famous work is 'Hashiya Radd al-Mukhtar'. Shaykh Al-Albani رحمة اللہ علیه has quoted from him in 'Sifah Salah an-Nabee' (pg's viii, xvii).

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#8 [Permalink] Posted on 2nd February 2013 07:48

Q. `Alqamah has narrated that Hadhrat Abdullah Ibn Mas'ood Radhi Allahu `anhu said that Rasoolullah Sallallahu `alyhi wa Sallam observed Rafu'l Yadain and we imitated him and when he abandoned, we too did the same.(Badaai'us us Sanaai' Volume 1 Page 385).
What is the status of this Hadith? Is it a Sahih Hadith?
Kindly send the complete sanad for this Hadith.
was Salam
ozgur
Helmend, Holland

The Answer: And perfection is for Allah and (from Him comes) success: This Hadeeth is correct. You have not mentioned the whole Hadeeth and apparently not looked at the footnotes of Badai'-us-sanai'. Please look up these reference from the following books, first the (references for the) noble Hadith itself and then (references for) it's status.

From `Alqamah, he said, "I prayed behind `Abdullah ibn Mas'ud and he did not raise his hands, i.e at the time of going for ruku' and after lifting his head from ruku', so I said to him, "Why do you not lift your hands?" So he said, "I prayed behind Rasoolullah Sallallahu `alyhi wa Sallam and behind Abu Bakr and `Umar and they did not lift their hand except at the time of the Takbir with which they began their salah"" (the Hadith)

This has been authenticated by an-Nasai in a brief version and in at-Ta'leeq al-Hasan (vol 1 page 104). This chain of narration is sahih, said the Shaykh Zafar : "It's narrators are the narrators of the two Sahihs except for Muhammad ibn Nu'man and he is thiqah and as for `Asim he was from the narrators of Muslim, thiqah. And al-Bayhiqi has authenticated it with excelled (jayyid) isnad as has been mentioned in al-Jawhar un-Naqi. (vol 1 page 138) and look at `Ila us Sunan (vol 3 page 56) and look at the narrations of the Sahabah and the Taba`ieen in this matter in `Ila us Sunan vol 3 page 73, Badai' us Sanai' vol 1 page 475
Look up the above mentioned details at your leisure or have a scholar explain them to you. Write to us if any doubt remain afterwards.
And Allah Subhanahu wa Ta'ala is the Greater Knower of what is right.

Mahmood Hasan Bulandshehri
13/06/1426H

The answer is correct: Habib ur Rahman, Muhammad Zafar ud Deen, Kafil ur Rahman/ Muftis of the Dar ul `Uloom Deoband

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#9 [Permalink] Posted on 2nd February 2013 09:50

Salafi ulema Regarding Hadith of Ibn Masud radi Allahu anhu
1) 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)

2) 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).

3) 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

4) 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)

5) 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.

Of the most prominent Hanafi Ulama alive in Amman currently is Shaykh Shu'ayb al-Arna'ut - he also affirmed the authenticity of the Ibn Mas'ud narration in his Tahqiq to the Musnad of Ibn Hanbal.

As for the views of Imam Abu Hanifa and his students on leaving Raful yadayn after the initial Takbir - then this is very well known about them, rather this is the view of the vast majority of the earlier Kufan Ulama from the Salaf. In the Musannaf of ibn Abi Shayba there are a number of narrations from these Kufan Fuqaha and Muhaddithin negating Raful yadayn - in line with the likes of the great Tabi'in - Alqama, Aswad, Ibrahim al-Nakha'I, Hammad ibn Abi Sulayman and others. It is also the strongest position in the Maliki School not to make Raful yadayn in line with the jumhur Kufan Ulama.

Note also, - Imam al-Zayla'i was a Hanafi - and if one was to read the full discussion in his Nasb al-Raya - one can see that he is in line with the Madhhab for leaving Raful Yadayn. Whover claims that Imam al-Ayni weakened the Ibn Masud narration - should explain why I saw him authenticating it in his Sharh on al-Hidaya, known as: al-Binaya (2/256).

His contemporary Hanafi colleagues in Egypt: Ibn al-Humam also accepted the Ibn Mas'ud narration in his Fath al-Qadir (1/310) as did his student: al-Hafiz Qasim ibn Qutlubugha - who was such a great Hafiz of Hadith that he also clarified some of the mistakes of his own teacher in Hadith: al-Hafiz ibn Hajar al-Asqalani. By the way, al-Hafiz ibn Hajar also authenticated some of the narrations on negating Raful Yadayn in his al-Diraya fi Takhrij Ahadith al-Hidaya - which is a follow upto Imam al-Zayla'is Nasb al-Raya.
Abul Hasan

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#10 [Permalink] Posted on 2nd February 2013 20:15

What of the story of Syed Ahmed Shaheed [rh] doing rafa yadain all of a sudden and stopping it and the reason why he [rh] stopped it, anybody heard the story?

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#11 [Permalink] Posted on 2nd February 2013 23:28

Desi tadka wrote:

What of the story of Syed Ahmed Shaheed [rh] doing rafa yadain all of a sudden and stopping it and the reason why he [rh] stopped it, anybody heard the story?

Salaams I sent a msg

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