Introduction
Raising both hands up to the shoulders or ears before and after bowing in prayer is called Raf’ al-Yadain (raising of the hands). The Ahl al-Hadith (كثر الله أمثالهم) consider this Raf’ al-Yadain to be the un-abrogated and un-abandoned Sunnah of our master, the greatest Imam Muhammad Rasulullah, peace be upon him, and they act upon it with faith and accountability, to the extent that some of their eminent scholars have declared Raf’ al-Yadain as the emblem of the Ahl al-Hadith.
Imam Abu Ahmad al-Hakim (378 AH) wrote a book titled “Shi’ar Ashab al-Hadith” (The Emblem of the People of Hadith). It was published from the manuscript of Maktabah Zahiriya, Sham. On page 47, Imam Abu Ahmad dedicates a chapter to Raf’ al-Yadain and narrates the hadiths related to raising the hands. It is evident that Raf’ al-Yadain is the emblem of all Muhaddithin (Ahl al-Hadith).
◈ Brief Introduction of Imam Abu Ahmad al-Hakim al-Kabir
Your honorable name is Muhammad bin Muhammad bin Ahmad bin Ishaq. You are the distinguished son of Nishapur. Your “Kitab al-Kunni” is famous everywhere (among the scholars of Hadith). About you, Hafiz Shams al-Din Muhammad bin Ahmad bin Uthman al-Dhahabi (673-748 AH) says:
”الإمام الحافظ العلامة الثبت محدث خراسان“
The Imam of Nishapur, Abu Abdullah al-Hakim, declared you ”إمام عصره فى هذه الصنعة كثير التصانيف مقدم فى معرفة شروط الصحيح والأسامي والكنى“, meaning you were the Imam of your time in the science of Hadith. You were the author of countless works, foremost in authentic Hadith, knowledge of names and nicknames.
Hafiz Ibn al-Jawzi (510-597 AH) said: ”القاضي إمام عصره فى صنعة الحديث“
Hafiz Ahmad bin Ali bin Hajar al-Asqalani (773-852 AH) described him with امام كبير و معروف بسعة الحفظ.
Historian Abu al-Falah Abd al-Hayy bin al-Imad al-Hanbali (d. 1089 AH) said:
الحافظ الثقة المأمون أحد أئمة الحديث
In summary, you were trustworthy, reliable, and a great scholar.
Benefit: The fact that a person is associated with Hanafi, Shafi’i, Maliki, Hanbali, etc., does not mean that the person is a follower (Muqallid).
[From Taqrirat al-Rafi’i
, it is narrated from Abu Bakr al-Qaffal Abu Ali and Qadi Husayn that they said: ”لسنا مقلدين للشافعي بل وافق رأينا رأيه“ We are not followers of Imam Shafi’i, rather our opinion coincides with his opinion (either coincidentally or through independent reasoning).
]
Ahmad bin Muhammad bin Salamah al-Tahawi (d. 321 AH) is a famous Hanafi scholar. His books are the foundation for the Hanafis. Someone said to him: ”ما ظننتك إلا مقلدا“ I thought you were a follower, so he said: و هل يقلد إلا عصبي أو غبي Only the biased or ignorant engage in blind following.
Abu Muhammad Abdullah bin Yusuf al-Jaili al-Zaili is a famous Hanafi scholar. His book “Nasb al-Rayah li Ahadith al-Hidayah” is widely known. Al-Zaili, a Hanafi (d. 762 AH), says: فالمقلد ذهل والمقلد جهل The follower becomes heedless and the follower commits ignorance.
Ayni, a Hanafi, says:
فالمقلد ذهل والمقلد جهل و آفة كل شيء من التقليد
Thus, the follower is heedless and the follower commits ignorance, and every calamity is due to blind following.
For the wise, these few examples are sufficient, and for the ignorant, even heaps of evidence are insufficient.
Books on Raising the Hands
The Ahl al-Hadith (نور الله وجوههم يوم القيامة) have narrated in all their ancient and modern books the affirmation and Sunnah status of raising the hands.
Sheikh al-Islam, Imam of the World in the Jurisprudence of Hadith, Imam of the Muhaddithin Muhammad ibn Ismail al-Bukhari wrote a book titled “The Section on Raising the Hands” affirming the practice of raising the hands.
◈ Introduction to Imam Bukhari
There is a consensus among Ahl al-Sunnah wal Jama’ah (Ahl al-Hadith) regarding your leadership, justice, and trustworthiness. Your book “Sahih Bukhari” is famous all over the world. Your teachers and students were all eloquent in your praise and commendation.
Imam Tirmidhi said: I have not seen any scholar greater than Muhammad ibn Ismail (Bukhari), may Allah have mercy on him, in the knowledge of ‘Ilal, history, and the understanding of chains of narration, neither in Iraq nor in Khorasan.
Imam Muslim said: O Imam Bukhari, only a person who envies you harbors hatred, and I testify that there is no one like you in the world.
Imam Ibn Khuzaymah said: I have not seen any greater scholar of Hadith under the sky than Muhammad ibn Ismail al-Bukhari.
Hafiz Ibn Hibban said: You were the best among people; you collected hadiths, wrote books, traveled, and memorized (hadiths). You debated, encouraged it, and paid great attention to remembering news and reports. You knew history and the conditions of people well. Until your death, you remained in secret piety and constant worship. May Allah have mercy on you.
From these statements of the scholars of Hadith, it is clear that Imam Bukhari was a masterful trustworthy Imam and a great unparalleled scholar, jurist, and even a jurist teacher. (Also see my book “Defense of Sahih Bukhari”) Hafiz al-Dhahabi says: ”وكان إماما حافظا رأسا فى الفقه والحديث مجتهدا من أفراد العالم مع الدين والورع والتأله“
The narrators of the chapter on raising the hands (Raf’ al-Yadayn) from Imam Bukhari include Mahmood ibn Ishaq ibn Mahmood al-Qawas. Two trustworthy persons narrate from him. (Mention of Mahmood ibn Ishaq is found in Tarikh al-Islam by al-Dhahabi
– Al-Irshad fi Ma’rifat ‘Ulama al-Hadith Mukhallali
; he died in 332 AH, may Allah have mercy on him)
➊ Ahmad ibn Muhammad ibn al-Husayn al-Razi
Al-Khatib said: He was trustworthy and Hafiz; Ahmad ibn Muhammad al-‘Aqiqi said: He was trustworthy and reliable.
➋ Abu Nasr Muhammad ibn Ahmad ibn Muhammad ibn Musa al-Bukhari al-Malahimi
Hafiz Ibn Jawzi said: ”وكان من أعيان أصحاب الحديث و حفاظهم“
Hafiz Ibn Kathir and Abu al-‘Alaa considered him among the Hafiz.
Hafiz al-Dhahabi said: ”وكان ثقة يحفظ ويفهم“
Ibn ‘Imad said: ”وكان حافظا ثقة“
It is evident that two trustworthy Hafiz are students of Mahmood ibn Ishaq, and if two or more trustworthy (well-known) narrators narrate from someone, his ignorance is considered as removed.
Zafar Ahmad Thanawi writes: ”وليس بمجهول من روى عنه ثقتان“
As for his ignorance, Abdul Rahman ibn Yahya al-Mu’allimi, may Allah have mercy on him, writes that the scholars have authenticated him.
The endorsement of Sheikh Mu’allimi is supported by the statements of the following scholars, who have attributed the chapter on raising the hands as part of Imam Bukhari’s work.
● Al-Nawawi
● Ibn Hajar
and others
Therefore, it is clear that
● Mahmood ibn Ishaq is not unknown.
● The scholars’ attribution of the chapter on raising the hands as part of Bukhari’s compilation is an authentication of him.
● No Imam has called him unknown or weak.
● Hafiz Ibn Hajar narrated a hadith from the chain of Mahmood ibn Ishaq and called it Hasan.
Therefore, Mahmood mentioned is truthful according to Hafiz Ibn Hajar.
● Ahmad ibn Ali ibn Umar al-Sulaymani also narrated from Mahmood ibn Ishaq. See Tadhkirat al-Huffaz
Hence, it is clear that Mahmood ibn Ishaq has three students. And all praise is due to Allah.
Imam Abu Abdullah Muhammad ibn Nasr al-Marwazi (died 294 AH) wrote a book in four volumes titled “Raf’ al-Yadayn fi al-Salah.”
Muhaddith Abu Bakr Ahmad ibn Amr ibn Abd al-Khaliq al-Bazzar al-Basri, author of Al-Musnad al-Kabir al-Mu’allal (died 292 AH), wrote a book on the issue of raising the hands.
Hafiz Abu Nu’aym al-Asbahani, author of Hilyat al-Awliya, also wrote a book on raising the hands.
Taqi al-Din al-Subki’s chapter on raising the hands is published.
Hafiz Ibn Qayyim al-Jawziyyah also wrote a book on this issue.
In summary, the scholars of Ahl al-Sunnah wal Jama’ah and others have authored numerous books and treatises affirming the raising of the hands. No one has written any book or treatise opposing or denying the raising of the hands.
Some Jahmiyyah, Murji’ah, and Ahl al-Ra’y in the modern era have written some treatises or books against the Sunnah of raising the hands, but, praise be to Allah, the scholars of Ahl al-Sunnah wal Jama’ah (and other scholars) have continuously exposed their fabrications and errors.
For example, Sheikh al-Islam Hafiz Muhammad Gondalwi, may Allah have mercy on him, wrote “Al-Tahqiq al-Rasikh fi anna al-Ahadith Raf’ al-Yadayn Laysa Laha Nasikh,” known as “A Investigative View on the Issue of Raising the Hands”; Maulana Abdullah Rupdri’s “Raf’ al-Yadayn wa Ameen”; Al-Ustadh Badi’ al-Din al-Rashidi’s “Jala’ al-‘Aynayn”; Maulana Rahmatullah Rabbani’s “Mas’alah Raf’ al-Yadayn ma’a Ameen bil-Jahr”; Hakim Muhammad Salafi’s “Shams al-Duha bi Jawab Nur al-Sabah fi Ithbat Raf’ al-Yadayn ba’d al-Iftitah”; Maulana Khalid Gar Jakhi’s “Juz’ Raf’ al-Yadayn”; Hafiz Abdul Mannan Nurpuri’s “Mas’alah Raf’ al-Yadayn, Tahriri Munazara”; Abdul Rashid Ansari’s “Al-Rasa’il”; and Sheikh Maulana Hafiz Muhammad Ayub Sabir, former teacher of Madrasa Ta’lim al-Quran wal Hadith Hyderabad’s “Husool al-Falah bi Raf’ al-Yadayn ‘Ind al-Iftitah ba’d al-Iftitah,” etc.
In this book, we briefly examine this controversial issue in the light of authentic hadiths, principles of hadith, and principles of jurisprudence. First, the principles considered in this book are written.
Principle ①
A specific (proof) takes precedence over a general (proof). For example, carrion is generally forbidden, and fish is specifically permissible; therefore, the general ruling of carrion does not apply over the specific ruling of fish.
Principle ②
The absence of mention does not imply the negation of mention. That is, the fact that something is not mentioned in a particular verse or hadith does not mean that it did not occur, especially when that matter is established by other verses or hadiths.
Our teacher Hafiz Abdul Mannan Noor Puri states: The absence of mention or transmission of something does not imply the non-existence of that thing.
Principle ③
Specification of the Quran (and Sunnah) by a sound solitary report is permissible. (It is said that) this is the methodology of the four Imams.
Principle ④
Affirmation takes precedence over negation.
Introduction to the Fundamental Principle
① Criterion of Truth
The Book of Allah and the Hadith of the Messenger are proof and the standard of truth, provided that the Hadith is accepted, meaning it is mutawatir, sahih, or hasan.
Evidence: Allah the Exalted said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾
O you who have believed! Obey Allah and obey the Messenger and those in authority among you. Then if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and best in result.
Ijma (consensus) is also proof.
② Opposition
In opposition to Allah and the Messenger, the statement of every person is rejected no matter how great or senior the speaker may be.
③ Definition of Sahih Hadith
”أما الحديث الصحيح فهو الحديث المسند الذى يتصل إسناده بنقل العدل الضابط عن العدل الضابط إلى منتها و لا يكون شاذا و لا معللا…… فهذا هو الحديث الذى يحكم له بالصحة بلا خلاف بين أهل الحديث“
A Sahih (authentic) hadith is one that has a continuous chain of narrators who are just and precise from one just and precise narrator to another, and it is neither anomalous nor defective. There is no disagreement among the scholars of hadith (muhaddithin) regarding the ruling of the authenticity of such a hadith. (It is a consensus)
The meaning of continuous is that it is not disconnected, suspended, problematic, or missing a link.
Not being anomalous means it does not contradict narrators who are more reliable or trustworthy than itself.
Not being defective means it does not contain a hidden defect.
● Narrating a mixed hadith after mixing is a hidden defect.
● A narrator who conceals (tadlis) by narrating with ‘an’ etc. without clarification of hearing is a hidden defect.
● When expert muhaddithin unanimously declare a hadith defective and weak, that is a hidden defect.
④ Definition of a Weak Hadith
Any hadith that does not possess the qualities of a Sahih or Hasan hadith is considered weak, and its types include for example: weak, fabricated, reversed, anomalous defective, confused, mursal, disconnected, problematic, etc.
⑤ Disagreement Among the Imams of Hadith Scholars in Authentication and Weakening
If there is a disagreement among the Imams of Hadith scholars regarding the authentication or weakening of a narration, the trustworthy, well-known, and expert majority of the scholars of the field will inevitably be preferred.
If the narrators of a Hadith are trustworthy, and the chain of narration appears to be correct on the surface, but (all or the majority of) the Hadith scholars have declared it weak, then it will be considered weak.
⑥ Disagreement Among the Imams of Hadith Scholars in Criticism and Adjustment
If someone is called trustworthy or weak by the Imams of Hadith, then that person is always trustworthy or weak. And if there is a disagreement between them and both criticism and modification are explanatory and contradictory, and reconciliation is not possible, then the majority of the Imams of Hadith (well-known trustworthy and expert scholars) will always and inevitably be preferred.
● Explanatory criticism will take precedence over ambiguous modification.
● Explanatory modification will take precedence over ambiguous criticism.
Example ➊ Ten said: “Alif” is trustworthy.
One said: “Alif” is weak in “Ba”.
Result: “Alif” is trustworthy and weak in “Ba”.
Example ➋ Ten said: “Jeem” is weak.
One said: “Jeem” is trustworthy in “Dal”.
Result: “Jeem” is weak but trustworthy in “Dal”.
● If criticism (explanatory) and modification (explanatory) are equal, then criticism will take precedence.
⑦ Authenticity of the Book
The scholarly standard for the authenticity of narrations, etc., is that
Firstly, the authors of the books in which these narrations are recorded should themselves be trustworthy and reliable.
Secondly: The attribution of these books to their authors should be through continuous transmission or with an authentic chain of narration. Other manuscripts of the book should also be taken into consideration.
Thirdly: The chains of narration, statements, and narrations presented by these authors should be authentic, continuous, and free from any disqualifying defects.
⑧ The Investigative Standard for the Authenticity of Statements, etc.
Further explanation of Principle No. 7 is that the scholarly and investigative standard for the authenticity of statements, etc., is:
● If the statement of the author is quoted from his book, then the authorship of that book by the author should be authentic and established.
● If the author is quoting someone else’s statement, then there should be an authentic and continuous chain of narration up to the original source. If these conditions are missing, then that statement will be considered invalid.
⑨ Contradiction in the Statements of the Same Person
If there is a contradiction in the statements of the same person (Muhaddith, Imam, Faqih, etc.):
● Reconciliation and harmonization will be done, for example:
Once he said: ثقة
Another time he said: ثقة سيء الحفظ يا سيء الحفظ
Result: (in terms of judgment) ثقة and (in terms of memory) سيء الحفظ.
● Both statements will be discarded, for example:
Imam Ibn Hibban criticized Abdul Rahman bin Thabit bin Thuban and mentioned him in Kitab al-Thiqat. Hafiz Dhahabi stated that both statements of Ibn Hibban were discarded.
⑩ Minor Criticism
If a trustworthy or truthful narrator according to the majority has minor criticism, such as doubt, suspicion, or occasional mistakes, then his solitary hadith (provided it is not against trustworthy narrators and the Muhaddithin have not specifically declared this narration weak, etc.) is considered Hasan.
A narrator who is (according to the majority) frequently mistaken, frequently doubtful, frequently erroneous, or has poor memory, etc., his solitary hadith is weak.
⑪ Sectarian Differences Do Not Contradict the Authenticity of Hadith
For example, if it is established that a narrator is trustworthy and truthful, then being a Qadri, Khariji Shia, Mu’tazili Jahmi, or Murji, etc., does not go against the authenticity of the hadith, provided that he is not one who calls or invites others towards his innovation, and his innovation is not a major kufr.
Note: The stronger opinion is that if a narrator is trustworthy and truthful according to the majority, then his non-defective narration is absolutely acceptable, whether he calls others towards his innovation or not.
