The Practice of the Prophet Muhammad ﷺ in His Final Days: Raising the Hands
الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين ، أما بعد:
The Prophet Muhammad ﷺ used to raise his hands before and after bowing (rukoo’) in prayer. We have narrated this hadith from many noble companions, may Allah be pleased with them, and this hadith is mutawatir (mass-transmitted). Among these noble companions, five narrations with investigation, commentary, and benefits are presented here, who used to pray behind the Prophet ﷺ in his final days and were present in Madinah at the time of his passing:
① Sayyiduna Abdullah ibn Umar, may Allah be pleased with him
It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنه that صلى بنا النبى صلى الله عليه وسلم العشاء فى آخر حياته فلما سلم قام … the Holy Prophet ﷺ in the last phase of his life led us in the Isha prayer, and when he concluded the prayer with salam, he stood up.
From this hadith, it is established that Sayyiduna Ibn Umar رضي الله عنه prayed behind the Holy Prophet ﷺ in the last phase of his life.
It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنه that when the illness of the Messenger of Allah ﷺ increased, he said: Order Abu Bakr to lead the people in prayer. Etc.
This is also an incident from the last phase and last days of the Holy Prophet’s ﷺ life.
It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنهما that رأيت رسول الله صلى الله عليه وسلم إذا قام فى الصلاة رفع يديه حتى تكونا حذو منكبيه و كان يفعل ذلك حين يكبر للركوع و يفعل ذلك إذا رفع رأسه من الركوع …
I saw the Messenger of Allah ﷺ when he stood for prayer, he would raise his hands up to his shoulders, and he did the same when bowing (ruku), and when he raised his head from ruku, he did the same.
Action of the narrator: Now, the action of the narrator of this hadith is presented:
➊ Imam Salim bin Abdullah bin Umar رحمه الله said: رأيت أبى يفعله
I saw my father Abdullah bin Umar رضي الله عنهما doing this (raising hands at the start of prayer, raising hands at ruku, and raising hands when raising the head from ruku).
➋ Imam Nafi’ رحمه الله said that Ibn Umar رضي الله عنهما when entering prayer would say Takbir and raise his hands, when bowing he would raise his hands, and when saying “Sami’ Allahu liman hamidah” he would raise his hands… etc.
➌ Muharib bin Dathar رحمه الله said: I saw Abdullah bin Umar رضي الله عنه when he started prayer he would say Takbir and raise his hands, when intending to bow he would raise his hands, and when raising his head from ruku he would raise his hands.
➍ Abu Al-Zubair Muhammad bin Muslim bin Tadrus Al-Makki رحمه الله said: رأيت ابن عمر و ابن الزبير يرفعان أيديهما إذا ركعا و إذا رفعا I saw Ibn Umar and Ibn Zubair رضي الله عنهما raising their hands at the time of ruku and when rising from ruku.
It should be remembered that Sayyiduna Abdullah bin Zubair رضي الله عنه was born in Medina after Hijrah and he is a witness to the last phase of the Holy Prophet’s ﷺ life.
In comparison to these authentic and established narrations, not a single authentic or Hasan narration proves that Sayyiduna Ibn Umar رضي الله عنه abandoned raising hands, and both narrations presented by the Hanafis in this regard are weak and rejected, whose details are as follows:
➊ Ibn Farqad: أخبرنا محمد بن أبان بن صالح عن عبد العزيز بن حكيم قال: رأيت ابن عمر يرفع يديه حذاء أذنيه فى أول تكبيرة افتتاح الصلاة ولم يرفعهما فيما سوى ذلك.
The chain of this narration is rejected for two reasons:
First: Ibn Farqad is weak and criticized according to the majority of hadith scholars.
Second: Muhammad bin Aban bin Salih is weak and criticized according to the majority of hadith scholars.
➋ Abu Bakr bin Ayyash from Husain from Mujahid etc.
This narration is weak due to the mistake and error of Abu Bakr bin Ayyash (who is truthful, Hasan in hadith and trustworthy according to the majority). Imam Ahmad bin Hanbal said: This is false.
Imam Yahya bin Ma’in said: Abu Bakr’s narration from Husain is his error, this narration has no basis.
Imam Darqutni said: قاله أبو بكر بن عياش عن حصين وهو وهم منه أو من حصين
Qari Abu Bakr bin Ayyash رحمه الله who is considered trustworthy by the majority and is truthful and Hasan in hadith, about him his student Imam Abu Nu’aym Al-Fadl bin Dukain Al-Kufi رحمه الله said: لم يكن من شيوخنا أكثر غلطا من أبى بكر بن عياش Among our teachers, no one made more mistakes than Abu Bakr bin Ayyash.
Imam Tirmidhi said in one place: و أبو بكر بن عياش كثير الغلط
It is established that the narration of Abu Bakr bin Ayyash regarding abandoning raising hands is false, mistaken, and weak, and his other narrations (except the one on which specific criticism is established) are Hasan.
The Practice of the Successors from Narrator to Narrator:
The following students of Sayyiduna Ibn Umar رضي الله عنهما also used to raise their hands before and after Ruku:
◈ Salim bin Abdullah bin Umar رحمه الله
◈ Tawus bin Kaysan رحمه الله
② Sayyiduna Anas bin Malik Al-Ansari Al-Madani رضي الله عنه
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that during the illness in which the Prophet Muhammad (peace be upon him) passed away, Abu Bakr (may Allah be pleased with him) used to lead him in prayer. On Monday, when the rows were established for prayer, the Prophet (peace be upon him) removed the curtain of the chamber and was looking towards us. Etc.
He passed away on that same day, thus it is established that Sayyiduna Anas (may Allah be pleased with him) was present near the Prophet Muhammad (peace be upon him) in Madinah at the time of his death.
In a hadith, it is mentioned that Sayyida Fatimah (may Allah be pleased with her) said: O Anas! Were your hearts content when you were placing soil on the grave of the Messenger of Allah (peace be upon him)?
It is established that even after the death of the Messenger of Allah (peace be upon him), Anas (may Allah be pleased with him) was present in Madinah and was among those who buried him in the purified chamber and the grave in the Garden of Paradise, meaning he is a witness to the final days of the Prophet’s (peace be upon him) life.
Imam Abu Ya’la al-Mawsili (may Allah have mercy on him) said: حدثنا أبو بكر بن أبى شيبة : حدثنا عبد الوهاب الثقفي عن حميد الطويل عن أنس قال: رأيت رسول الله صلى الله عليه وسلم يرفع يديه إذا افتتح الصلاة و إذا ركع و إذا رفع رأسه من الركوع.
It is narrated from Anas (may Allah be pleased with him) that I saw the Messenger of Allah (peace be upon him) when he started the prayer, he would raise his hands, when he bowed, and when he raised his head from bowing, he would raise his hands.
Hamid al-Tawil is a trustworthy muddalis (one who conceals a link in the chain), but the narration from Sayyiduna Anas (may Allah be pleased with him) is also authentic, therefore it is incorrect to object here on the basis of tadlis (concealment).
The Practice of the Narrator:
➊ It is narrated from Asim Al-Ahwal, may Allah have mercy on him, that I saw Anas bin Malik, may Allah be pleased with him, when he started the prayer, he said Takbeer and raised his hands; he used to raise his hands at the time of Ruku and when he raised his head from Ruku.
➋ It is narrated from Hameed Al-Taweel (may Allah have mercy on him) that when Anas (may Allah be pleased with him) entered the prayer, he raised his hands, and when he went into Ruku and when he raised his head from Ruku, he raised his hands.
It should be noted that it is never established from Sayyiduna Anas (may Allah be pleased with him) that he abandoned raising the hands.
③ Sayyiduna Abu Bakr As-Siddiq (may Allah be pleased with him)
In the hadith of Sayyiduna Anas رضي الله عنه, it is mentioned that during the illness in which the Prophet Muhammad صلی اللہ علیہ وسلم passed away, Abu Bakr (As-Siddiq رضي الله عنه) led the people in prayers, and on the day the Prophet صلی اللہ علیہ وسلم died, Abu Bakr رضي الله عنه also led the prayer.
It is established from Sayyiduna Abu Bakr As-Siddiq رضي الله عنه that he said:
I have prayed behind the Messenger of Allah صلی اللہ علیہ وسلم. When he started the prayer, he would raise his hands before bowing (ruku) and after rising from bowing.
For details, see my book Noor al-Aynain
The narrator’s practice:
Sayyiduna Abdullah bin Zubair رضي الله عنه said: I have prayed behind Abu Bakr As-Siddiq رضي الله عنه. He used to raise his hands at the beginning of the prayer, before bowing, and after bowing.
It should be noted that it is not at all established that Sayyiduna Abu Bakr As-Siddiq رضي الله عنه abandoned raising the hands, and the narration of Muhammad bin Jabir Al-Yamami in this regard is weak and rejected due to its weakness and defects. Regarding Muhammad bin Jabir, Hafiz Haithami said: وهو ضعيف عند الجمهور and he is considered weak by the majority.
④ Sayyiduna Abu Musa Al-Ash’ari رضي الله عنه
Sayyiduna Abu Musa Al-Ash’ari رضي الله عنه said: The Prophet Muhammad صلی اللہ علیہ وسلم fell ill and his illness worsened, so he said: Order Abu Bakr to lead the people in prayer. Etc.
So you (Abu Bakr رضي الله عنه) led the people in prayer during the lifetime of the Prophet Muhammad صلی اللہ علیہ وسلم.
Sayyiduna Abu Musa Al-Ash’ari رضي الله عنه taught the people the prayer of the Messenger of Allah صلی اللہ علیہ وسلم, and he raised his hands before and after bowing (ruku).
Action of the Narrator:
Hattan bin Abdullah Al-Raqashi رحمه الله said that Abu Musa Al-Ash’ari رضي الله عنه raised his hands at the start of the prayer, at the time of bowing, and after rising from bowing.
⑤ Sayyiduna Jabir bin Abdullah Al-Ansari رضي الله عنه
It is narrated from Sayyiduna Jabir bin Abdullah رضي الله عنه that I heard the Messenger of Allah صلی اللہ علیہ وسلم say three days before his death: You should only die with a good opinion of Allah.
It is narrated from Sayyiduna Jabir رضي الله عنه that when the Messenger of Allah صلی اللہ علیہ وسلم, during the illness in which he passed away, asked for paper to write something for his Ummah so that they would neither go astray themselves nor lead others astray. Then when there was commotion and talk in the house, Umar bin Khattab (رضي الله عنه) spoke, and the Prophet صلی اللہ علیہ وسلم abandoned this intention.
That is, the hadith about writing a document in the final days is abrogated.
It is narrated from Sayyiduna Jabir bin Abdullah رضي الله عنه that I saw the Messenger of Allah صلی اللہ علیہ وسلم praying in such a way that he would raise his hands at the beginning of the prayer, before bowing (ruku), and after rising from bowing.
The Narrator’s Action:
Abu al-Zubair Muhammad ibn Muslim ibn Tadrus al-Makki, may Allah have mercy on him, narrated that I saw Jabir (may Allah be pleased with him) raising his hands at the beginning of the prayer, before bowing, and after bowing.
There are also narrations from other Companions. For example:
➊ Sayyiduna Umar (may Allah be pleased with him) was present in Medina at the time of the Prophet Muhammad’s (peace be upon him) passing away, and he was so distressed that he could not believe the Prophet’s death. Later, after being advised by Sayyiduna Abu Bakr (may Allah be pleased with him), he relented and threw down his sword.
For the raised hadith of Sayyiduna Umar (may Allah be pleased with him) regarding raising the hands before and after bowing, see Sharh Sunan al-Tirmidhi by Ibn Sayyid al-Nas
, Nur al-‘Aynayn
, and al-Jami‘ li Akhlaq al-Rawi wa Adab al-Sami‘
.
For the practice of Sayyiduna Umar (may Allah be pleased with him) himself, see al-Khilafat by al-Bayhaqi
.
Note that it is not established that Sayyiduna Umar (may Allah be pleased with him) abandoned raising the hands, and some narrations presented by certain Hanafis are weak due to the narrator Ibrahim al-Nakha‘i being a mudallis.
➋ Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) narrated hadiths from the last days of the Prophet Muhammad (peace be upon him). For example, see Sahih al-Bukhari
and Tabaqat Ibn Sa‘d
.
It is narrated from Abu Hamzah that I saw (Abdullah) ibn Abbas (may Allah be pleased with both of them) raising his hands at the beginning of the prayer, at the time of bowing, and after raising his head from bowing.
In the following books, instead of Abu Hamzah, Abu Jamrah is written:
Musannaf Ibn Abi Shaybah
وبعض النسخ
Sayyiduna Abdullah ibn Abbas (may Allah be pleased with both of them) had two students as follows:
◈ Abu Hamzah al-Qassab
Imran ibn Abi Ata al-Asadi, their master, al-Wasti
⋆ صدوق وثقه الجمهور
◈ Abu Jamrah al-Dab‘i
Nasr ibn Imran ibn ‘Isam al-Basri
ثقه ثبت
Here, the first narrator among these two, i.e., Abu Hamzah al-Qassab, is intended, for two reasons:
First: Among the students of Imran ibn Abi Ata are Hisham, and among Hisham’s teachers is Imran ibn Abi Ata, whereas among the students of Nasr ibn Imran or among Hisham’s teachers, the name of Nasr ibn Imran is not found. See Tahdhib al-Kamal.
Second: In Musannaf Abd al-Razzaq
, in the same narration of Hisham, there is explicit mention of “Abu Hamzah, the freedman of Bani Asad,” and Imran ibn Abi Ata is Asadi, whereas it is not established that Nasr ibn Imran is Asadi.
A subtlety: A writer of the Deobandi Qafila, Shabbir Ahmad (Deobandi), wrote:
It is narrated from Abu Jamrah that…
From this, the “madhhab” of the non-followers cannot be established, because: 1: In its chain, Abu Jamrah (with a “j”) is unknown, so the chain is not authentic.
Regrettably, the non-followers have distorted it and changed it to Abu Hamzah.
It should be noted that the Ahl al-Hadith did not distort it; rather, in several manuscripts of Musannaf Ibn Abi Shaybah, Abu Hamzah is written, and the rest of the details have already passed. In the manuscript of Muhammad Awamah (an extreme Hanafi follower), it is also Abu Hamzah, so if an accusation of distortion is to be made, it should be directed at one’s own “elders.” If Abu Jamrah is the narrator in this chain, then this chain is completely authentic, and what status does it have for an ignorant person like Shabbir Ahmad to call Abu Jamrah “unknown”?
If Abu Hamzah is the narrator, then this chain is Hasan Lidhatah.
Is there not a single person among the Deobandis who can advise Shabbir Ahmad Deobandi not to try to become a “Mufti” ignorantly, otherwise disgrace and humiliation will be exposed right in the middle of the street and the “dishonor” will worsen further?
Dear readers! The hadiths narrated by Sayyiduna Malik ibn al-Huwairith and Sayyiduna Wa’il ibn Hujr (may Allah be pleased with them) are also related to the last life of the Prophet Muhammad (peace be upon him).
➌ Sayyiduna Abu Hurairah (may Allah be pleased with him) said about his prayer: “By the One in Whose hand is my soul! I am indeed the most similar to the Messenger of Allah (peace be upon him) among you all; this was his prayer until he passed away.”
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that he used to raise his hands when bowing and every time he rose from bowing, and he said: “I am the most similar to the Messenger of Allah (peace be upon him) in prayer among you all.”
This hadith is both Marfu‘ and Mawquf, and in another narration from Sayyiduna Abu Hurairah (may Allah be pleased with him), it is mentioned that he raised his hands at Takbir al-Ihram, when saying the Takbir for bowing, and when rising from bowing.
Keeping this narration in mind, the additions “for bowing” and “from bowing” were made in the brackets of the above narration, because a hadith explains another hadith.
In this research article, it has been proven that the Companions who observed the last life of the Messenger of Allah (peace be upon him) narrated from him the raising of hands before and after bowing, and after his death, these Companions practiced raising the hands, while abandoning or abrogating raising the hands is not established with any authentic or Hasan Lidhatah chain from the Messenger of Allah (peace be upon him) or any Companion. Therefore, it is wrong and false for some people to declare raising the hands as abandoned or abrogated.
وما علينا إلا البلاغ(13 Shawwal 1433 AH corresponding to 1 September 2012 CE)
