Author: Ghulam Mustafa Zaheer Amn Puri Hafizullah
Question: Is this narration authentic? Please provide a researched answer. Jazakum Allah Khairan.
Answer:
The narration presented by Ghulam Mustafa Noori Barelvi is, in many respects, fabricated and false.
"تم الكتاب و الحمدلله حق حمده وصلي الله عليٰ محمد و آله و كان ذالك فى شعبان من عام 483ه"
Translation: "The book is complete, and all praise is due to Allah as He deserves. Blessings be upon Muhammad (peace be upon him) and his family. This completion occurred in Sha'ban of the year 483 AH." [Page 293]
There is no information about who completed and wrote "Akhbar al-Fuqaha wal Muhaddithin." Therefore, it cannot be confirmed that this book belongs to Muhammad bin Harith al-Qayrawani.
◈ Hafiz Dhahabi writes:"عثمان بن محمد بن خشيش القيرواني عن ابن غانم قاضي إفريقية، أظنه كان كذاباً"
Translation: "Uthman bin Muhammad bin Khushaysh al-Qayrawani narrates from Ibn Ghanim, the judge of Ifriqiya. I think he was a liar." [Al-Mughni fi al-Du'afa, Vol. 2, p. 50, Entry 4059]
Uthman bin Muhammad: This liar is from Qayrawan, and Muhammad bin Harith is also from Qayrawan. Therefore, it appears that the Uthman bin Muhammad mentioned here is the same liar. It should be noted that Uthman bin Muhammad bin Ahmad bin Mudrak’s reliability is not known.
In the book attributed to Muhammad bin Harith al-Qayrawani, it is written:"قال خالد بن سعدـ عثمان بن محمد ممن عني بطلب العلم و درس المسائل و عقد الوثائق مع فضله و كان مفتي أهل موضعه توفي 320"
Translation: "Khalid bin Saad said: Uthman bin Muhammad was among those who paid attention to seeking knowledge, taught issues, and wrote documents with excellence. He was the Mufti of his area and died in 320 AH." [Akhbar al-Fuqaha wal Muhaddithin, p. 212]
There is no indication of authentication in this passage.
Ghulam Rasool Noori Barelvi translated this passage as follows:Translation: "Khalid bin Saad said that Uthman bin Muhammad is among those who gained knowledge from me, studied issues, and was a firm document writer and a person of virtue. He was the Mufti of his area." [Tark Raf' Yadain, p. 493]
"قال عثمان بن محمد قال عبيدالله بن يحيي كان عثمان بن سوادة ثقة مقبولاً عند القضاة والاحكام . . ."
Translation: "Uthman bin Muhammad said, Ubaydullah bin Yahya said: Uthman bin Sawadah was trustworthy and accepted by the judges and in legal matters."
Since Uthman bin Muhammad is either discredited (majruh) or unknown (majhul), this authentication from Ubaydullah bin Yahya is not reliable.
Conclusion: Uthman bin Sawadah is of unknown status (majhul al-hal). His birth and death dates are also unknown.
These modern references are not definitive evidence that this book belongs to Muhammad bin Harith. Ancient scholars did not mention this book.
"وكان يحدث بحديث رواه مسنداً فى رفع اليدين وهو من غرائب الحديث وأراه من شواذها"
Translation: "And he used to narrate a hadith with a chain of transmission regarding raising hands. It is one of the rare hadiths, and I think it is among the anomalous ones."
[Akhbar al-Fuqaha wal Muhaddithin, p. 214]
It is common knowledge among students that an anomalous (shadh) narration is considered weak. Ghulam Mustafa Noori Sahib, with "utmost integrity," concealed the criticism "من شواذها" (from among the anomalous narrations).
These pieces of evidence pertain to the chain of narration (sanad). Now, let's examine the content (matn).
❀ It is narrated from Abu Qilabah that Malik bin Huwayrith (may Allah be pleased with him) used to raise his hands upon saying the Takbir (opening Allahu Akbar), when bowing, and when raising his head from bowing. He said that the Messenger of Allah (peace be upon him) used to do the same.
[Sahih Muslim 1/168 Hadith 391 and Sahih Bukhari 1/102 Hadith 737 and Nur al-Aynayn, p. 83]
❀ Malik bin Huwayrith al-Laythi (may Allah be pleased with him) came to the Prophet (peace be upon him) when he was preparing for the Battle of Tabuk in Madinah.
Refer to Fath al-Bari [Vol. 2, p. 110, Hadith 628]
❀ It is narrated from Wa'il bin Hujr al-Hadrami (may Allah be pleased with him) that he saw the Prophet (peace be upon him) raising his hands at the beginning of the prayer, before bowing, and after raising from bowing.
[Sahih Muslim Vol. 1, p. 173, Hadith 401 and Nur al-Aynayn, p. 89]
◈ 'Ayni al-Hanafi writes:
"وائل بن حجر أسلم فى المدينة فى سنة تسع من الهجرة"
Translation: "Wa'il bin Hujr embraced Islam in Madinah in the ninth year of Hijrah."
[Umdat al-Qari Vol. 5, p. 674]
Ibn Kathir (may Allah have mercy on him) mentions the arrival of Wa'il (may Allah be pleased with him) among the delegations that came to the Prophet (peace be upon him) in the ninth year of Hijrah.
[Al-Bidaya wa'l-Nihaya Vol. 5, p. 71 and Nur al-Aynayn, p. 90]
It is clear that the Prophet (peace be upon him) did not abandon Raf' al-Yadain in Madinah; rather, he continued to perform it before and after bowing. This indicates that the narration from "Akhbar al-Fuqaha wal Muhaddithin" is fabricated (mawdu).
[Sahih Ibn Khuzaymah 1/344 Hadith 694, 695, its chain is Hasan, Nur al-Aynayn, p. 104]
It is well-known among students that Abu Hurairah (may Allah be pleased with him) came to the Prophet (peace be upon him) in Madinah and stayed with him during the last four years of the Prophet's life.
❀ After the death of the Messenger of Allah (peace be upon him), Abu Hurairah (may Allah be pleased with him) continued to perform Raf' al-Yadain before and after bowing.
[Juz' Raf' al-Yadayn by al-Bukhari, p. 22, Nur al-Aynayn, p. 147]
❀ The teacher of Imam Abu Hanifa, Ata bin Abi Rabah, who was a student of Abu Hurairah (may Allah be pleased with him), also performed Raf' al-Yadain before and after bowing.
[Juz' Raf' al-Yadayn, p. 62, its chain is Hasan]
This evidence clearly shows that Raf' al-Yadain before and after bowing was not abandoned or abrogated in Madinah. Therefore, the narration from "Akhbar al-Fuqaha wal Muhaddithin" is false.
[Sahih Bukhari 2/102 Hadith 739, Nur al-Aynayn, p. 81]
It is inconceivable that Raf' al-Yadain would be abrogated according to a narration from Abdullah bin Umar (may Allah be pleased with him), and yet he would continue to perform it. Abdullah bin Umar (may Allah be pleased with him) was known for his strict adherence to the practices of the Messenger of Allah (peace be upon him).
Therefore, the continuation of Raf' al-Yadain by Abdullah bin Umar (may Allah be pleased with him) strongly indicates that it was never abrogated, and thus the narration from "Akhbar al-Fuqaha wal Muhaddithin" is false.
[Juz' Raf' al-Yadayn: 15, Nur al-Aynayn, p. 146, its chain is authentic]
◈ Regarding this narration, Imam Nawawi writes:"باسناده الصحيح عن نافع"Translation: "Its chain to Nafi' is authentic."
[Al-Majmu' Sharh al-Madhhab, Vol. 3, p. 405]
It is impossible for Raf' al-Yadain to be abrogated according to a narration from Ibn Umar (may Allah be pleased with him), and yet, after its supposed abrogation, Abdullah bin Umar (may Allah be pleased with him) would still punish someone who did not perform Raf' al-Yadain.
◈ Imam Bukhari (may Allah have mercy on him) states:"كسي ایک صحابي سے رفع يدين كا نہ كرنا ثابت نہیں ہے"Translation: "It is not proven from any single companion that they abandoned Raf' al-Yadain."
[Juz' Raf' al-Yadayn, p. 40, 76, and Al-Majmu' by Nawawi, Vol. 3, p. 405, Nur al-Aynayn, p. 151]
↰ This indicates that the person not performing Raf' al-Yadain was not a companion (Sahabi) but an unknown or unidentified person.
Therefore, it is clear that the practice of not performing Raf' al-Yadain was not among the companions, further discrediting the narration from "Akhbar al-Fuqaha wal Muhaddithin."
Question: Some people are presenting a reference from the book "Akhbar al-Fuqaha wal Muhaddithin" against raising hands (Raf' al-Yadain) during Salah (prayer). For instance, Ghulam Mustafa Noori Hanafi Barelvi writes:
"Let us present to you the hadith which explicitly mentions that the Prophet (peace be upon him) used to perform Raf' al-Yadain before bowing, and then he passed away. This hadith is authentic and explicit (marfu'). You may also observe. Imam Hafiz Abu Abdullah Muhammad bin Harith al-Khushni al-Qayrawani, who died in 321 AH, narrates this hadith with an authentic chain (sanad) in his book Akhbar al-Fuqaha wal Muhaddithin on page 214.
He states:
حدثني عثمان بن محمد قال : قال لي عبيد الله بن يحيي : حدثني عثمان بن سوادة بن عباد عن حفص بن ميسرة عن زيد بن اسلم عن عبدالله بن عمر قال : كنا مع رسول الله صلى الله عليه وسلم بمكة نرفع ايدينا فى بدء الصلوة و فى داخل الصلوة عند الركوع فلما هاجر النبى صلى الله عليه وسلم إلى المدينة ترك رفع اليدين فى داخل الصلوة عند الركوع وثبت على رفع اليدين فى بدء الصلوة . . . تو في [اخبار الفقهاء و المحدثين ص 312]
Translation: Abdullah bin Umar (may Allah be pleased with him) said: When we were with the Messenger of Allah (peace be upon him) in Mecca, we used to raise our hands at the beginning of the prayer and inside the prayer during bowing. But when the Prophet (peace be upon him) migrated to Medina, he abandoned raising hands inside the prayer during bowing and remained consistent with raising hands at the beginning of the prayer until he passed away.
Dear esteemed viewers: This hadith is so clear regarding the abrogation of raising hands during bowing. Even if someone does not accept it, that is their choice.
[Tark Raf' Yadain, p. 291, 295, First Edition, June 2004, Maktaba Nuriyyah Razawiyyah, Gulberg A, Faisalabad]
Question: Is this narration authentic? Please provide a researched answer. Jazakum Allah Khairan.
Answer:
The narration presented by Ghulam Mustafa Noori Barelvi is, in many respects, fabricated and false.
Evidence No. 1
At the beginning of the book "Akhbar al-Fuqaha wal Muhaddithin" (page 5), there is no mentioned chain of transmission (sanad) for the book itself. Additionally, at the end of the book, it is written:"تم الكتاب و الحمدلله حق حمده وصلي الله عليٰ محمد و آله و كان ذالك فى شعبان من عام 483ه"
Translation: "The book is complete, and all praise is due to Allah as He deserves. Blessings be upon Muhammad (peace be upon him) and his family. This completion occurred in Sha'ban of the year 483 AH." [Page 293]
There is no information about who completed and wrote "Akhbar al-Fuqaha wal Muhaddithin." Therefore, it cannot be confirmed that this book belongs to Muhammad bin Harith al-Qayrawani.
Evidence No. 2
The identity of the narrator Uthman bin Muhammad is not established. Assuming without evidence that this is Uthman bin Muhammad bin Ahmad bin Mudrak al-Qabri is incorrect. There is no proof of any meeting between this Ibn Mudrak and Muhammad bin Harith al-Qayrawani.◈ Hafiz Dhahabi writes:"عثمان بن محمد بن خشيش القيرواني عن ابن غانم قاضي إفريقية، أظنه كان كذاباً"
Translation: "Uthman bin Muhammad bin Khushaysh al-Qayrawani narrates from Ibn Ghanim, the judge of Ifriqiya. I think he was a liar." [Al-Mughni fi al-Du'afa, Vol. 2, p. 50, Entry 4059]
Uthman bin Muhammad: This liar is from Qayrawan, and Muhammad bin Harith is also from Qayrawan. Therefore, it appears that the Uthman bin Muhammad mentioned here is the same liar. It should be noted that Uthman bin Muhammad bin Ahmad bin Mudrak’s reliability is not known.
In the book attributed to Muhammad bin Harith al-Qayrawani, it is written:"قال خالد بن سعدـ عثمان بن محمد ممن عني بطلب العلم و درس المسائل و عقد الوثائق مع فضله و كان مفتي أهل موضعه توفي 320"
Translation: "Khalid bin Saad said: Uthman bin Muhammad was among those who paid attention to seeking knowledge, taught issues, and wrote documents with excellence. He was the Mufti of his area and died in 320 AH." [Akhbar al-Fuqaha wal Muhaddithin, p. 212]
There is no indication of authentication in this passage.
Ghulam Rasool Noori Barelvi translated this passage as follows:Translation: "Khalid bin Saad said that Uthman bin Muhammad is among those who gained knowledge from me, studied issues, and was a firm document writer and a person of virtue. He was the Mufti of his area." [Tark Raf' Yadain, p. 493]
Evidence No. 3
The biography of Uthman bin Sawadah bin Abad is not found in any book other than "Akhbar al-Fuqaha wal Muhaddithin." In this book, it is written:"قال عثمان بن محمد قال عبيدالله بن يحيي كان عثمان بن سوادة ثقة مقبولاً عند القضاة والاحكام . . ."
Translation: "Uthman bin Muhammad said, Ubaydullah bin Yahya said: Uthman bin Sawadah was trustworthy and accepted by the judges and in legal matters."
Since Uthman bin Muhammad is either discredited (majruh) or unknown (majhul), this authentication from Ubaydullah bin Yahya is not reliable.
Conclusion: Uthman bin Sawadah is of unknown status (majhul al-hal). His birth and death dates are also unknown.
Evidence No. 4
There is no evidence of any meeting or contemporaneity between Uthman bin Sawadah and Hafs bin Maysarah. Hafs passed away in 181 AH.Evidence No. 5
The name "Akhbar al-Qudhat wal Muhaddithin" is found among the books of Muhammad bin Harith, but the name "Akhbar al-Fuqaha wal Muhaddithin" is not mentioned. Refer to:- Al-Ikmāl by Ibn Makula [3/261]
- Al-Ansab by Al-Sam'ani [2/376]
These modern references are not definitive evidence that this book belongs to Muhammad bin Harith. Ancient scholars did not mention this book.
Evidence No. 6
The narration that the opponents of raising hands (Raf' al-Yadain) are using has the following statement at the beginning:"وكان يحدث بحديث رواه مسنداً فى رفع اليدين وهو من غرائب الحديث وأراه من شواذها"
Translation: "And he used to narrate a hadith with a chain of transmission regarding raising hands. It is one of the rare hadiths, and I think it is among the anomalous ones."
[Akhbar al-Fuqaha wal Muhaddithin, p. 214]
It is common knowledge among students that an anomalous (shadh) narration is considered weak. Ghulam Mustafa Noori Sahib, with "utmost integrity," concealed the criticism "من شواذها" (from among the anomalous narrations).
These pieces of evidence pertain to the chain of narration (sanad). Now, let's examine the content (matn).
Evidence No. 7
The text of this narration states that the Messenger of Allah (peace be upon him) abandoned raising hands (Raf' al-Yadain) after bowing (ruku) upon migrating to Madinah. However, authentic and reliable hadiths prove that the Prophet (peace be upon him) continued to perform Raf' al-Yadain in Madinah.❀ It is narrated from Abu Qilabah that Malik bin Huwayrith (may Allah be pleased with him) used to raise his hands upon saying the Takbir (opening Allahu Akbar), when bowing, and when raising his head from bowing. He said that the Messenger of Allah (peace be upon him) used to do the same.
[Sahih Muslim 1/168 Hadith 391 and Sahih Bukhari 1/102 Hadith 737 and Nur al-Aynayn, p. 83]
❀ Malik bin Huwayrith al-Laythi (may Allah be pleased with him) came to the Prophet (peace be upon him) when he was preparing for the Battle of Tabuk in Madinah.
Refer to Fath al-Bari [Vol. 2, p. 110, Hadith 628]
❀ It is narrated from Wa'il bin Hujr al-Hadrami (may Allah be pleased with him) that he saw the Prophet (peace be upon him) raising his hands at the beginning of the prayer, before bowing, and after raising from bowing.
[Sahih Muslim Vol. 1, p. 173, Hadith 401 and Nur al-Aynayn, p. 89]
◈ 'Ayni al-Hanafi writes:
"وائل بن حجر أسلم فى المدينة فى سنة تسع من الهجرة"
Translation: "Wa'il bin Hujr embraced Islam in Madinah in the ninth year of Hijrah."
[Umdat al-Qari Vol. 5, p. 674]
Ibn Kathir (may Allah have mercy on him) mentions the arrival of Wa'il (may Allah be pleased with him) among the delegations that came to the Prophet (peace be upon him) in the ninth year of Hijrah.
[Al-Bidaya wa'l-Nihaya Vol. 5, p. 71 and Nur al-Aynayn, p. 90]
It is clear that the Prophet (peace be upon him) did not abandon Raf' al-Yadain in Madinah; rather, he continued to perform it before and after bowing. This indicates that the narration from "Akhbar al-Fuqaha wal Muhaddithin" is fabricated (mawdu).
Evidence No. 8
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) used to raise his hands at the beginning of the prayer, before bowing (ruku'), and after raising from bowing.[Sahih Ibn Khuzaymah 1/344 Hadith 694, 695, its chain is Hasan, Nur al-Aynayn, p. 104]
It is well-known among students that Abu Hurairah (may Allah be pleased with him) came to the Prophet (peace be upon him) in Madinah and stayed with him during the last four years of the Prophet's life.
❀ After the death of the Messenger of Allah (peace be upon him), Abu Hurairah (may Allah be pleased with him) continued to perform Raf' al-Yadain before and after bowing.
[Juz' Raf' al-Yadayn by al-Bukhari, p. 22, Nur al-Aynayn, p. 147]
❀ The teacher of Imam Abu Hanifa, Ata bin Abi Rabah, who was a student of Abu Hurairah (may Allah be pleased with him), also performed Raf' al-Yadain before and after bowing.
[Juz' Raf' al-Yadayn, p. 62, its chain is Hasan]
This evidence clearly shows that Raf' al-Yadain before and after bowing was not abandoned or abrogated in Madinah. Therefore, the narration from "Akhbar al-Fuqaha wal Muhaddithin" is false.
Evidence No. 9
It is narrated from the famous Tabi'i Nafi' (may Allah have mercy on him) that Abdullah bin Umar (may Allah be pleased with him) used to perform Raf' al-Yadain at the beginning of the prayer, before bowing, after raising from bowing, and when standing up after two rak'ahs (at all four positions).[Sahih Bukhari 2/102 Hadith 739, Nur al-Aynayn, p. 81]
It is inconceivable that Raf' al-Yadain would be abrogated according to a narration from Abdullah bin Umar (may Allah be pleased with him), and yet he would continue to perform it. Abdullah bin Umar (may Allah be pleased with him) was known for his strict adherence to the practices of the Messenger of Allah (peace be upon him).
Therefore, the continuation of Raf' al-Yadain by Abdullah bin Umar (may Allah be pleased with him) strongly indicates that it was never abrogated, and thus the narration from "Akhbar al-Fuqaha wal Muhaddithin" is false.
Evidence No. 10
❀ Nafi' (may Allah have mercy on him) reports that Abdullah bin Umar (may Allah be pleased with him) used to throw pebbles at those who did not perform Raf' al-Yadain before and after bowing.[Juz' Raf' al-Yadayn: 15, Nur al-Aynayn, p. 146, its chain is authentic]
◈ Regarding this narration, Imam Nawawi writes:"باسناده الصحيح عن نافع"Translation: "Its chain to Nafi' is authentic."
[Al-Majmu' Sharh al-Madhhab, Vol. 3, p. 405]
It is impossible for Raf' al-Yadain to be abrogated according to a narration from Ibn Umar (may Allah be pleased with him), and yet, after its supposed abrogation, Abdullah bin Umar (may Allah be pleased with him) would still punish someone who did not perform Raf' al-Yadain.
◈ Imam Bukhari (may Allah have mercy on him) states:"كسي ایک صحابي سے رفع يدين كا نہ كرنا ثابت نہیں ہے"Translation: "It is not proven from any single companion that they abandoned Raf' al-Yadain."
[Juz' Raf' al-Yadayn, p. 40, 76, and Al-Majmu' by Nawawi, Vol. 3, p. 405, Nur al-Aynayn, p. 151]
↰ This indicates that the person not performing Raf' al-Yadain was not a companion (Sahabi) but an unknown or unidentified person.
Therefore, it is clear that the practice of not performing Raf' al-Yadain was not among the companions, further discrediting the narration from "Akhbar al-Fuqaha wal Muhaddithin."