Abandoning the Raising of Hands and the Traces of the Companions

Statement No. ➊ :

I say: It is written in the above-mentioned two books (Dar Qutni and Bayhaqi):

تفرد به محمد بن جابر وكان ضعيفا

meaning this narration is unique to Muhammad bin Jabir and he was weak. (This Muhammad bin Jabir has been declared weak by the majority of Muhadditheen)

Statement No. ➋ :

I say: This fabricated narration was transmitted by Sani Hanafi without any chain of narration. This narration does not exist with a chain in any book of Hadith in the world.

So how can the Ahl al-Hadith be diverted from authentic Hadith by presenting such fabricated and concocted narrations?!

Statement No. ➌ :

Statement: Ibrahim (Nakha’i) is a fabricator in this.

And it is narrated from ‘An, therefore this chain is weak.

It is narrated from Sayyiduna Umar (may Allah be pleased with him) himself that he used to raise his hands in supplication.

Statement number ➍:

Statement: In our copy, this narration is present in Imam Bayhaqi’s Sunan al-Kubra

and there is also criticism of Imam Uthman ibn Sa’id al-Darimi recorded on it. Sufyan al-Thawri rejected this narration and Imam Bukhari and others have declared it weak.

This narration and the previous one are both not clear about their point because they do not specify the raising of hands in Qunoot and the two Eids.

Statement number ➎:

I say: This narration is severely disconnected. Ibn Mas’ud (may Allah be pleased with him) passed away in 32 AH or 33 AH, and Ibrahim al-Nakha’i was born after 37 AH. Also see

. Imam Shafi’i (may Allah have mercy on him) has strongly criticized this chain.

Statement number ➏ :

I say: The discussion on this narration has already passed under Hadith number 30. It has been clearly proven that Abu Hurairah (may Allah be pleased with him) was an advocate and practitioner of raising the hands both before and after bowing (ruku’).

Statement number ➐ :

Statement: The narrations of Jabir Jaafi (liar) and Muharib bin Dathar (trustworthy) are both strong evidences for raising the hands. As for some students asking for evidence to acquire knowledge, that is not a reason for objection. It is established with authentic chains from Salim, may Allah have mercy on him, and others that raising the hands is confirmed. Therefore, how can there be an objection to Imam Ibn Umar, may Allah be pleased with them both, based on the narration of unreliable and untrustworthy narrators like Jabir Jaafi? And even if there is, the statement of a companion will be accepted, not that of someone who came later, whose words, actions, and entire being are not even equal to the dust at the feet of a companion.

Statement number ➑:

Statement: The narration of the reciter Abu Bakr bin Ayyash has been mentioned three times by Anwar Khurshid Sahib as number 1, number 2, and number 4, while it is the same narration. In our library, the copy of Ma’rifat al-Sunan wal-Athar (Dar al-Kutub al-Ilmiyyah Beirut Lebanon) is available, and this narration is present on page 556 of volume 1

Imam Ibn Mu’in states that this narration is a misconception of Abu Bakr bin Ayyash. It has no original basis.

Attempts are made to derive abrogation from such weak narrations. Whereas the affirmation of raising the hands from Ibn Umar (may Allah be pleased with them) is established with authentic chains in Sahih Bukhari and others, as has already been mentioned.

Statement number ➒:

I say: In our copy of Muwatta, this narration

is present. One of the narrators in its chain is Muhammad ibn Aban ibn Salih. Regarding him, Abdul Ha’i Lakhnawi Sahib writes in the margin of the same Muwatta

:

محمد بن أبان بن صالح .. وهو ممن ضعفه جمع من النقاد

That is, a group of hadith critics have declared Muhammad ibn Aban ibn Salih weak.
After that, he has quoted criticism on the mentioned Muhammad ibn Aban from Abu Dawood, Ibn Ma’een, Bukhari, An-Nasa’i, and others.

Statement number ➓ :

I say: Regarding the narrator Maymun Al-Makki, Khalil Ahmad Saharanpuri Anbiathvi Sahib writes: مجهول

And he says: في سنده عبد الله بن لهيعة وهو ضعيف

In this narration, there is the mixing of Mukhtalit and the practice of Mudallis as well. Therefore, to use it as evidence is a highly blameworthy act.

Statement number ⓫ :

I say: The chain of this narration is weak and mursal. As has already been mentioned on page 9, hadith number 35. The evidences presented by Anwar Khurshid Sahib regarding the Companions have ended.
Regarding these evidences, the general statement of Amir al-Mu’minin in Hadith, Imam Bukhari (may Allah have mercy on him), is:
“It is not established from any Companion that he did not perform raising of the hands.”

Now, before you are presented the names of those noble Companions along with references who believed in and practiced raising of the hands.

① Ibn Umar, may Allah be pleased with them both

② Malik bin Huwayrith, may Allah be pleased with him

③ Abu Musa Ash’ari, may Allah be pleased with him

④ Abdullah bin Az-Zubair, may Allah be pleased with them both

⑤ Abu Bakr As-Siddiq, may Allah be pleased with him

⑥ Abu Hurairah, may Allah be pleased with him

⑦ Abdullah bin Abbas, may Allah be pleased with them both

⑧ Anas, may Allah be pleased with him

⑨ Jabir, may Allah be pleased with him

⑩ Umar, may Allah be pleased with him

Saeed bin Jubair, may Allah have mercy on him (a famous Tabi’i), states:
The Companions of the Messenger of Allah, peace and blessings be upon him, used to raise their hands at the beginning of the prayer, at the time of bowing (ruku’), and after raising their heads from bowing.

Its chain is completely authentic.

Besides these, there are many other narrations. See Juz’ Raf’ al-Yadain and others. Therefore, it is established that raising the hands (Raf’ al-Yadain) is confirmed from the Companions as well. Denial or abrogation is absolutely not established.