Author: Ghulam Mustafa Zaheer Amn Puri
The practice of raising hands when going into Ruku (bowing) and when rising from Ruku is established through Mutawatir (continuously reported) Hadiths. Hafiz Dhahabi (d. 748 AH) regarded Raf' al-Yadain as "Sunnah Mutawatirah" (a continuously reported Sunnah) [Siyar A'lam al-Nubala: 293/5].
Allama Zarkashi writes:"In claiming that the Hadiths of raising hands other than for Takbir Tahrimah do not reach the level of Tawatur, there is doubt, and the statement of Imam Bukhari in the book Raf' al-Yadain clearly indicates their Tawatur."[Al-Mu'tabar fi Takhreej Ahadith al-Minhaj wal-Mukhtasar li-Zarkashi: 136]
Hafiz Ibn Hajar states:"In claiming that Ibn Kathir said that the Hadith of raising hands at the beginning of prayer is Mutawatir while the Hadith of raising hands during Ruku is not, there is doubt, for all who narrated the first also narrated the second except a few."[Muwafaqat al-Khabar al-Khabar li-Ibn Hajar: 409/1]
The opponents of Raf' al-Yadain have no authentic, specific evidence. Below is an unbiased examination of the Hanafis' evidence.
Commentary:
Imam 'Ayni Hanafi writes:"Sufyan is among the Mudallis, and a Mudallis's narration with 'an'anah is not accepted unless his hearing is established from another chain."[Umda al-Qari: 112/3]
If someone claims that Imam Tirmidhi declared this Hadith as "Hasan," the response is that reputable Hanafi books state:"Ibn Dihyah said in his book 'Al-‘Ilm al-Mashhur' that Imam Tirmidhi declared many 'Mawdu' (fabricated) and 'weak' narrations as 'Hasan' in his book."[Nasb al-Raya li-Zayla’i: 217/2, Al-Binaya li-‘Ayni: 869/2, Maqalat al-Kawthari: 311, Safa'ih al-Lajin by Ahmad Raza Khan Barelvi: 29]
Commentary:
This narration further clarifies the earlier one. The understanding of the Hadith scholars adds to the explanation. Hence, it is not appropriate to claim this Hadith abrogates Raf' al-Yadain. No Hadith scholar has presented this Hadith against Raf' al-Yadain.
Regarding this Hadith, Deobandi scholar Sheikh al-Hind Mahmood Hasan Deobandi says:"Giving a response using the Hadith of restless horses' tails is not justified from the perspective of fairness, as it pertains to Salam."[Taqrirat Sheikh al-Hind: 65, published by Idara Taleefat Ashrafia Multan]
Deobandi scholar Muhammad Taqi Usmani says:"But the fair statement is that using this Hadith for Hanafi reasoning is dubious and weak, because the narration of Ibn al-Qabtiyyah specifies the time of Salam. Thus, it is clear and apparent that Sayyiduna Jabir's Hadith relates to raising hands at Salam, and it is difficult to consider the two Hadiths separately when both the narrator and the text are nearly identical. The reality is that the Hadith is one and relates to raising hands at Salam. The detailed version of Ibn al-Qabtiyyah and the brief, ambiguous version should be interpreted accordingly. Perhaps this is why Hazrat Anwar Shah Kashmiri did not mention this Hadith among the Hanafi evidences."
The famous Hanafi scholar Imam Ibn Abi al-Izz writes about this Hadith:"And the Hadith of Jabir bin Samurah: 'The Messenger of Allah (peace be upon him) came out to us and said: 'Why do I see you raising your hands as if they are the tails of restless horses? Be calm in prayer!' is not strong evidence for abandoning raising hands during Ruku and when rising from it. The instruction for calm in prayer does not negate raising hands at Ruku and when rising from it, because the instruction for calm does not mean abandoning all movement in prayer, but rather abandoning movement that is contrary to prayer. The movement of Ruku, Sujud, raising hands at the Takbir of opening, Takbir of Qunut, and Takbirat of the two Eids are also prescribed movements. If it is said that such movement is excluded by evidence, then the same applies to raising hands at Ruku and when rising from it."[Al-Tanbih ‘ala Mushkilat al-Hidaya li-Ibn Abi al-‘Izz al-Hanafi: 570/2, 571]
Despite this clarification, if someone presents this Hadith against the beautiful Sunnah of Raf' al-Yadain of the Prophet (peace be upon him), it is regrettable that they speak such distant and strange things based on ignorance.
Hafiz Ibn al-Mulaqqin (723-804 AH) writes about this Hadith:"It is the Hadith of Jabir bin Samurah. To make it contradict what we have presented about raising hands is the worst ignorance of the Sunnah of our beloved Messenger (peace be upon him), because it does not relate to raising hands during Ruku and when rising from it, but rather to raising hands at Salam. There is no difference of opinion among the Hadith scholars and those with minimal contact with them. Imam Muslim narrated this Hadith with two chains."[Al-Badr al-Munir li-Ibn al-Mulaqqin: 485/3]
Muslim commentator Hafiz Nawawi writes:"As for the Hadith of Jabir bin Samurah, using it as evidence is one of the most surprising things and the worst type of ignorance of the Sunnah, because the Hadith does not pertain to raising hands during Ruku and when rising from it, but rather to raising hands at Salam. There is no disagreement among the Hadith scholars and those with minimal contact with them. Imam Muslim narrated this Hadith with two chains."[Al-Majmu': 403/3]
Imam Ibn Hibban (d. 354 AH) established a chapter based on this Hadith:"Indicating the limited words we mentioned earlier, that the companions were instructed to be calm in prayer only when gesturing with the Salam, not when raising hands during Ruku."[Sahih Ibn Hibban: under Hadith: 1880]
The commander of the believers in Hadith, the jurist of the Ummah, Imam Bukhari (d. 256 AH) writes about this Hadith of Jabir bin Samurah:"This Hadith pertains to Tashahhud, not standing. The companions (gestured with their hands) saying Salam to one another, so the Prophet (peace be upon him) forbade raising hands in Tashahhud. No one with any share of knowledge uses this Hadith as evidence. This is a well-known and famous matter, without disagreement. If it were as those who forbid raising hands claim, then raising hands at the first Takbir and the Takbirat of the two Eids would also be prohibited, as there is no exception for raising hands. Another Hadith clarifies this."[Ja'z Raf' al-Yadain li-Imam al-Bukhari: 61-62]
Commentary:
Commentary:
Using this Hadith as evidence against Raf' al-Yadain is against academic integrity because the manuscript of Musnad al-Humaidi used for this narration is a fabricated one, published with the research of Habib al-Rahman Azmi.
It is surprising that the ancient and highly reliable manuscripts, such as the Zahiriya 603 AH, whose scribe is the Hadith scholar Ahmad bin Abdul Khaliq, and the Zahiriya 689 AH, whose scribe is Ahmad bin Nadr al-Duqouqi, have been ignored in favor of a distorted manuscript that contains numerous errors.
The same Hadith from Musnad al-Humaidi, with the words "and he did not raise his hands between the two prostrations," is found in Al-Musnad al-Mustakhraj ‘ala Sahih al-Imam Muslim by Abu Na'im al-Isfahani [12/2]. Imam Abu Na'im narrated it with the words of Imam al-Humaidi, but it includes the affirmation of raising hands during Ruku and rising from it. This narration strongly counters Habib al-Rahman Azmi's position. No Hadith scholar or Hanafi Imam before these Deobandis has ever presented this narration as evidence for not raising hands. Why not? While Musnad al-Humaidi has always been in circulation.
It is evident that the Hadith from Musnad al-Humaidi is a strong evidence for the affirmation of Raf' al-Yadain, not its negation.
Commentary:
This Hadith is "weak" by consensus of the scholars of Hadith. Moreover, Yazid bin Abi Ziyad narrated it after his memory had deteriorated.
Al-Khatib al-Baghdadi states: "The mention of not repeating raising hands is not established from the Prophet (peace be upon him). Yazid bin Abi Ziyad used to narrate this Hadith without these words in his early years, then his memory deteriorated, and the Kufans suggested these words to him, and he accepted and added them to the text." [Al-Mudraj: 369/1]
Hafiz Ibn Hajar writes: "The consensus of the scholars of Hadith is that the words 'then he did not repeat it' are inserted into the narration by Yazid bin Abi Ziyad himself." [Talqees al-Habeer: 221/1]
Commentary:
The chain of this narration is "weak." Its narrator Ibn Abi Layla is considered "weak" by the majority.
Regarding this Hadith: Imam Abu Dawud states: "This Hadith is not authentic."
Imam Ahmad bin Hanbal states: "Ibn Abi Layla had a poor memory." [Al-'Ilal: 143/1]
Imam Bayhaqi states: "His Hadith is not used as proof, and his condition among the scholars of Hadith was worse than Yazid bin Abi Ziyad."
[Ma'rifat al-Sunan wal-Athar li-Bayhaqi: 419/2]
[Musnad Abi Hanifa li-Abi Na'im: 156]
Commentary:
This chain is severely "weak" because Abu Hanifa Nu'man bin Thabit is unanimously regarded as "weak" by the scholars of Hadith. No reliable Imam has validated him with a sound chain. The burden of proof lies on the claimant.
Commentary:
This narration is severely "weak" because its narrator Muhammad bin Jabr Yamami is considered "weak" by the majority of Hadith scholars.
Hafiz Haythami states: "He is weak according to the majority." [Majma' al-Zawaid: 346/5]
He has been criticized by Imam Ahmad bin Hanbal, Imam Bukhari, Imam Yahya bin Ma'in, Imam 'Amr bin Ali al-Fallas, Imam Nasa'i, Imam Jawzjani, Imam Darqutni, among others.
Imam Darqutni, after mentioning this Hadith, writes: "Muhammad bin Jabr Yamami was alone in narrating this, and he was weak." [Sunan Darqutni: 295/1]
Imam Ahmad bin Hanbal states: "This is Muhammad bin Jabr; what is his Hadith? This Hadith is rejected; I reject it strongly." [Al-'Ilal: 144/1]
Imam Aqeeli states: "Muhammad bin Jabr is not followed in this Hadith or generally in his narrations." [Al-Du'afa: 42/4]
Imam Hakim declared its chain "weak." [Ma'rifat al-Sunan wal-Athar li-Bayhaqi: 425/2]
Hafiz Ibn al-Jawzi states: "This Hadith is not authentic from the Messenger of Allah (peace be upon him)." [Al-Mawdu'at: 96/2]
Imam Abu Hatim al-Razi says: "His Hadith from Hamad is confusing."
[Al-Jarh wa al-Ta'dil: 219/7]
This narration is also from his teacher Hamad, hence the criticism is specific.
Note:
Muhammad bin Jabr Yamami says: "Abu Hanifa stole the books of Hamad from me." [Al-Jarh wa al-Ta'dil: 450/8]
Here, an interesting dilemma arises: if Muhammad bin Jabr Yamami is "trustworthy," then Abu Hanifa is accused of theft, and if Abu Hanifa is defended, then this narration is invalidated!
Commentary:
Imam Ahmad bin Hanbal, Imam Abu Hatim al-Razi [Al-Jarh wa al-Ta'dil: 334/6], and Imam Darqutni [Al-‘Ilal: 186/5, 288/8] have also declared him "Mukhtalit."
Imam Abu Hatim al-Razi states: "What Ibn Fudail narrated from him is erroneous and confusing." [Al-Jarh wa al-Ta'dil: 334/6]
This specific criticism makes the chain "weak."
This narration has also been transmitted in a marfu' form (attributed to the Prophet), but its chain is also "weak" due to the narrator Ibn Abi Layla, who is "weak" and has poor memory according to the majority of scholars.
Hafiz Ibn Hajar writes: "Weak and had poor memory."
[Talqees al-Habeer: 22/3]
Hafiz Ibn Kathir writes: "Muhammad bin Abdulrahman bin Abi Layla had poor memory; he is not relied upon by most scholars."
[Tuhfat al-Talib: 345]
Imam Tahawi, a Hanafi scholar, described him as "highly confused in Hadith." [Mushkil al-Athar li-Tahawi: 226/3]
Anwar Shah Kashmiri Deobandi states: "He is weak according to me, as the majority holds." [Fayd al-Bari: 168/3]
Furthermore, in the chain of this narration, al-Hakam bin 'Utaybah is a "Mudallis" (practices tadlis), narrating with "an" (from).
Imam 'Ayni, a Hanafi scholar, also considered him a "Mudallis." [‘Umda al-Qari: 248/21]
Also, see: [Asma' al-Mudallisin lil-Suyuti: 96]
Commentary:
This Hadith is fabricated (Mawdu').
Hafiz Ibn Qayyim writes: "It is fabricated." [Al-Manar al-Munif: p. 139]
The practice of raising hands when going into Ruku (bowing) and when rising from Ruku is established through Mutawatir (continuously reported) Hadiths. Hafiz Dhahabi (d. 748 AH) regarded Raf' al-Yadain as "Sunnah Mutawatirah" (a continuously reported Sunnah) [Siyar A'lam al-Nubala: 293/5].
Allama Zarkashi writes:"In claiming that the Hadiths of raising hands other than for Takbir Tahrimah do not reach the level of Tawatur, there is doubt, and the statement of Imam Bukhari in the book Raf' al-Yadain clearly indicates their Tawatur."[Al-Mu'tabar fi Takhreej Ahadith al-Minhaj wal-Mukhtasar li-Zarkashi: 136]
Hafiz Ibn Hajar states:"In claiming that Ibn Kathir said that the Hadith of raising hands at the beginning of prayer is Mutawatir while the Hadith of raising hands during Ruku is not, there is doubt, for all who narrated the first also narrated the second except a few."[Muwafaqat al-Khabar al-Khabar li-Ibn Hajar: 409/1]
The opponents of Raf' al-Yadain have no authentic, specific evidence. Below is an unbiased examination of the Hanafis' evidence.
Evidence No. 1
Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) narrates about the Messenger of Allah (peace be upon him):"He used to raise his hands at the first Takbir, then did not do it again."[Musnad Ahmad: 441, 388/1, Sunan Abi Dawud: 748, Sunan Nasai: 1927, Sunan Tirmidhi: 257]Commentary:
- This narration is "weak" because it includes Sufyan Thawri, who is unanimously regarded as a "Mudallis" (one who practices tadlis - omitting a narrator in the chain) and narrates using "an" (from) in all the chains, without confirming his hearing. According to the principle, when a trustworthy Mudallis narrates with "an" or "qala" (he said), the Hadith is "weak" unless their hearing is established through another chain.
Imam 'Ayni Hanafi writes:"Sufyan is among the Mudallis, and a Mudallis's narration with 'an'anah is not accepted unless his hearing is established from another chain."[Umda al-Qari: 112/3]
- This "weak" narration is general, while the Hadiths related to raising hands during Ruku and when rising from Ruku are specific. Specific evidence takes precedence over general evidence; hence, this Hadith cannot be used as proof against Raf' al-Yadain.
- The opponents of Raf' al-Yadain should explain why they themselves raise hands in Witr and Eid prayers, except for the first Takbir, ignoring this Hadith.
- Imam Abdullah bin Mubarak said:"The Hadith of Ibn Mas'ud is not established according to me."[Sunan Tirmidhi: under Hadith 256, Sunan Darqutni: 393/1, Sunan al-Kubra by Bayhaqi: 79/2, with a sound chain]
- Imam Abu Dawud, after mentioning this Hadith, states:"It is not authentic with these words."
- Imam Abu Hatim al-Razi states:"This is a mistake."[Al-‘Ilal: 96/1]
- Imam Darqutni states:"The statement of the one who said 'then he did not repeat' is not preserved."[Al-‘Ilal: 173/5]
- Imam Ibn Hibban states:"In reality, it is the weakest thing upon which reliance is placed because it has several defects that render it invalid."[Al-Talqees al-Habeer li-Ibn Hajar: 222/1]
If someone claims that Imam Tirmidhi declared this Hadith as "Hasan," the response is that reputable Hanafi books state:"Ibn Dihyah said in his book 'Al-‘Ilm al-Mashhur' that Imam Tirmidhi declared many 'Mawdu' (fabricated) and 'weak' narrations as 'Hasan' in his book."[Nasb al-Raya li-Zayla’i: 217/2, Al-Binaya li-‘Ayni: 869/2, Maqalat al-Kawthari: 311, Safa'ih al-Lajin by Ahmad Raza Khan Barelvi: 29]
Evidence No. 2
Sayyiduna Jabir (may Allah be pleased with him) narrates:"The Messenger of Allah (peace be upon him) came out to us and said: 'Why do I see you raising your hands as if they are the tails of restless horses? Be calm in prayer!'"[Sahih Muslim: 181/1, Hadith: 430]Commentary:
- This "authentic" Hadith does not negate raising hands when going to Ruku and rising from it. Rather, there is consensus among the Hadith scholars that it relates to Tashahhud and Salam, not to standing. This is further clarified in another narration by Tamim bin Tarfa in Musnad Ahmad [93/5] with the words "while they were seated in Tashahhud," and confirmed by Sayyiduna Jabir bin Samurah (may Allah be pleased with him):
This narration further clarifies the earlier one. The understanding of the Hadith scholars adds to the explanation. Hence, it is not appropriate to claim this Hadith abrogates Raf' al-Yadain. No Hadith scholar has presented this Hadith against Raf' al-Yadain.
Regarding this Hadith, Deobandi scholar Sheikh al-Hind Mahmood Hasan Deobandi says:"Giving a response using the Hadith of restless horses' tails is not justified from the perspective of fairness, as it pertains to Salam."[Taqrirat Sheikh al-Hind: 65, published by Idara Taleefat Ashrafia Multan]
Deobandi scholar Muhammad Taqi Usmani says:"But the fair statement is that using this Hadith for Hanafi reasoning is dubious and weak, because the narration of Ibn al-Qabtiyyah specifies the time of Salam. Thus, it is clear and apparent that Sayyiduna Jabir's Hadith relates to raising hands at Salam, and it is difficult to consider the two Hadiths separately when both the narrator and the text are nearly identical. The reality is that the Hadith is one and relates to raising hands at Salam. The detailed version of Ibn al-Qabtiyyah and the brief, ambiguous version should be interpreted accordingly. Perhaps this is why Hazrat Anwar Shah Kashmiri did not mention this Hadith among the Hanafi evidences."
The famous Hanafi scholar Imam Ibn Abi al-Izz writes about this Hadith:"And the Hadith of Jabir bin Samurah: 'The Messenger of Allah (peace be upon him) came out to us and said: 'Why do I see you raising your hands as if they are the tails of restless horses? Be calm in prayer!' is not strong evidence for abandoning raising hands during Ruku and when rising from it. The instruction for calm in prayer does not negate raising hands at Ruku and when rising from it, because the instruction for calm does not mean abandoning all movement in prayer, but rather abandoning movement that is contrary to prayer. The movement of Ruku, Sujud, raising hands at the Takbir of opening, Takbir of Qunut, and Takbirat of the two Eids are also prescribed movements. If it is said that such movement is excluded by evidence, then the same applies to raising hands at Ruku and when rising from it."[Al-Tanbih ‘ala Mushkilat al-Hidaya li-Ibn Abi al-‘Izz al-Hanafi: 570/2, 571]
Despite this clarification, if someone presents this Hadith against the beautiful Sunnah of Raf' al-Yadain of the Prophet (peace be upon him), it is regrettable that they speak such distant and strange things based on ignorance.
Hafiz Ibn al-Mulaqqin (723-804 AH) writes about this Hadith:"It is the Hadith of Jabir bin Samurah. To make it contradict what we have presented about raising hands is the worst ignorance of the Sunnah of our beloved Messenger (peace be upon him), because it does not relate to raising hands during Ruku and when rising from it, but rather to raising hands at Salam. There is no difference of opinion among the Hadith scholars and those with minimal contact with them. Imam Muslim narrated this Hadith with two chains."[Al-Badr al-Munir li-Ibn al-Mulaqqin: 485/3]
Muslim commentator Hafiz Nawawi writes:"As for the Hadith of Jabir bin Samurah, using it as evidence is one of the most surprising things and the worst type of ignorance of the Sunnah, because the Hadith does not pertain to raising hands during Ruku and when rising from it, but rather to raising hands at Salam. There is no disagreement among the Hadith scholars and those with minimal contact with them. Imam Muslim narrated this Hadith with two chains."[Al-Majmu': 403/3]
Imam Ibn Hibban (d. 354 AH) established a chapter based on this Hadith:"Indicating the limited words we mentioned earlier, that the companions were instructed to be calm in prayer only when gesturing with the Salam, not when raising hands during Ruku."[Sahih Ibn Hibban: under Hadith: 1880]
The commander of the believers in Hadith, the jurist of the Ummah, Imam Bukhari (d. 256 AH) writes about this Hadith of Jabir bin Samurah:"This Hadith pertains to Tashahhud, not standing. The companions (gestured with their hands) saying Salam to one another, so the Prophet (peace be upon him) forbade raising hands in Tashahhud. No one with any share of knowledge uses this Hadith as evidence. This is a well-known and famous matter, without disagreement. If it were as those who forbid raising hands claim, then raising hands at the first Takbir and the Takbirat of the two Eids would also be prohibited, as there is no exception for raising hands. Another Hadith clarifies this."[Ja'z Raf' al-Yadain li-Imam al-Bukhari: 61-62]
- If raising hands is contrary to tranquility in prayer, then why is it done at the beginning of the prayer, as well as in Witr and Eid prayers? The prayer begins with Takbir Tahrimah, as narrated from Sayyiduna Malik bin Huwairith: "When the Prophet (peace be upon him) said 'Allahu Akbar,' he would raise his hands."[Sahih Muslim: 168/1, Hadith: 391]
Evidence No. 3
Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates:"I saw the Messenger of Allah (peace be upon him) raise his hands to the level of his shoulders when he began the prayer, and when he wanted to bow and after rising from Ruku, he did not raise his hands, nor between the two prostrations."[Sahih Muslim: 168/1, Hadith: 390] [Musnad al-Humaidi: 277/2, Hadith: 614]Commentary:
- Only those lacking modesty and engaging in academic dishonesty would present this Hadith as evidence against Raf' al-Yadain. No Hadith scholar has presented this Hadith as proof of not raising hands.
- Six reliable students of Imam Sufyan bin ‘Uyaynah narrate this Hadith with the words "(and he did not raise his hands between the two prostrations)." [Sahih Muslim: 168/1, Hadith: 390]
- Imam Abu ‘Awana himself states that some narrators have narrated the words "wa la yarfahuma bayna al-sajdatayn," and the meaning is the same, that the Prophet (peace be upon him) did not raise his hands between the two prostrations.
- Imam Abu ‘Awana established a chapter titled:"Explanation of raising hands at the beginning of the prayer before the Takbir, for Ruku, and when rising from it, and that he did not raise them between the two prostrations."
- Imam Abu ‘Awana himself states that the narrations of Imam Shafi'i and Imam Abu Dawud (which prove raising hands when going into Ruku and rising from it) are similar to this narration. Thus, this Hadith is a strong evidence for the proof of Raf' al-Yadain.
Evidence No. 4
Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates:"I saw the Messenger of Allah (peace be upon him) raise his hands to the level of his shoulders when he began the prayer... and when he wanted to bow and after rising from Ruku, he did not raise his hands, nor between the two prostrations."[Musnad al-Humaidi: 277/2, Hadith: 614]Commentary:
Using this Hadith as evidence against Raf' al-Yadain is against academic integrity because the manuscript of Musnad al-Humaidi used for this narration is a fabricated one, published with the research of Habib al-Rahman Azmi.
It is surprising that the ancient and highly reliable manuscripts, such as the Zahiriya 603 AH, whose scribe is the Hadith scholar Ahmad bin Abdul Khaliq, and the Zahiriya 689 AH, whose scribe is Ahmad bin Nadr al-Duqouqi, have been ignored in favor of a distorted manuscript that contains numerous errors.
The same Hadith from Musnad al-Humaidi, with the words "and he did not raise his hands between the two prostrations," is found in Al-Musnad al-Mustakhraj ‘ala Sahih al-Imam Muslim by Abu Na'im al-Isfahani [12/2]. Imam Abu Na'im narrated it with the words of Imam al-Humaidi, but it includes the affirmation of raising hands during Ruku and rising from it. This narration strongly counters Habib al-Rahman Azmi's position. No Hadith scholar or Hanafi Imam before these Deobandis has ever presented this narration as evidence for not raising hands. Why not? While Musnad al-Humaidi has always been in circulation.
It is evident that the Hadith from Musnad al-Humaidi is a strong evidence for the affirmation of Raf' al-Yadain, not its negation.
Evidence No. 5
Sayyiduna Bara bin Azib (may Allah be pleased with him) narrates: "The Messenger of Allah (peace be upon him) used to raise his hands near his ears when he started the prayer, then he would not repeat it." [Sunan Abi Dawud: 749, Sunan Darqutni: 293/1, Musnad Abi Ya'la: 1690]Commentary:
- The chain of this narration is "weak."
- The consensus of the scholars of Hadith is that this narration is "weak." Its narrator Yazid bin Abi Ziyad is considered "weak" and "of poor memory" by the majority. He is also "Mudallis" (one who practices tadlis) and "Mukhtalit" (one who mixed up his narrations).
- Hafiz Ibn Hajar writes: "He is weak, his memory deteriorated in old age, and he started accepting suggestions. He was also a Shiite." [Taqreeb al-Tahdheeb: 7717]
Al-Busiri writes: "Yazid bin Abi Ziyad has been mentioned by Muslim in the follow-ups, and the majority have declared him weak." [Zawaid Ibn Majah: 549/2]
Imam Darqutni states: "Nothing of his is mentioned in the authentic books. He is weak and makes many mistakes." [Su'alat al-Barqani: 561]
Hafiz Dhahabi states: "He is not precise, hence the two Sheikhs (Bukhari and Muslim) did not rely on him." [Siyar A'lam al-Nubala: 129/6]
He is not a narrator of Sahih Muslim; Imam Muslim mentioned him only in corroborations.
Imam Ahmad bin Hanbal states: "Yazid bin Abi Ziyad was not reliable, not trustworthy for Hadith." [Al-Jarh wa al-Ta'dil: 265/9]
Imam Abu Hatim al-Razi states: "He was not strong." [Al-Jarh wa al-Ta'dil: 265/9]
Imam Abu Zur'a al-Razi states: "He is weak; his Hadith is written but not used as proof." [Al-Jarh wa al-Ta'dil: 265/9]
Imam Jawzjani says: "I heard them declaring his Hadith weak." [Ahwal al-Rijal: 135]
Imam Nasa'i states: "He is not strong." [Al-Du'afa wal-Matrukin: 651]
Imam Yahya bin Ma'in states: "His Hadith is not used as proof." [Tareekh Yahya bin Ma'in: 3144]
Imam Waki' states: "He is nothing." [Al-Du'afa al-Kabir lil-Aqeeli: 380/4, with a sound chain]
Imam Ali bin al-Madini also declared him "weak." [Al-Du'afa al-Kabir lil-Aqeeli: 480/4, with a sound chain]
Imam Shuba says: "Yazid bin Abi Ziyad used to elevate mursal narrations to marfu' status." [Al-Jarh wa al-Ta'dil li-Ibn Abi Hatim: 265/9]
Imam Abdullah bin Mubarak states: "Abandon him." [Tahdheeb al-Tahdheeb: 288/11]
Imam Ibn Adi states: "Yazid was from the Shi'a of Kufa; despite his weakness, his Hadith is written." [Al-Kamil: 276/7]
Hence, the statements of Imam 'Ajli [Tareekh al-'Ajli: 2019] and Imam Ibn Sa'd [Al-Tabaqat al-Kubra: 340/6] declaring him "trustworthy," and Imam Ibn Shahin mentioning him in Al-Thiqat [1561], are not given consideration against the majority's weakening.
Additionally, the statement by Ahmad bin Salih al-Misri about his reliability is not established.
This Hadith is "weak" by consensus of the scholars of Hadith. Moreover, Yazid bin Abi Ziyad narrated it after his memory had deteriorated.
- This narration is general, while the Hadith about raising hands during Ruku is specific. Therefore, the specific evidence takes precedence over the general.
Al-Khatib al-Baghdadi states: "The mention of not repeating raising hands is not established from the Prophet (peace be upon him). Yazid bin Abi Ziyad used to narrate this Hadith without these words in his early years, then his memory deteriorated, and the Kufans suggested these words to him, and he accepted and added them to the text." [Al-Mudraj: 369/1]
Hafiz Ibn Hajar writes: "The consensus of the scholars of Hadith is that the words 'then he did not repeat it' are inserted into the narration by Yazid bin Abi Ziyad himself." [Talqees al-Habeer: 221/1]
Evidence No. 6
Sayyiduna Bara bin Azib (may Allah be pleased with him) narrates: "I saw the Messenger of Allah (peace be upon him) raise his hands when he began the prayer, then he did not raise them again until he finished." [Sunan Abi Dawud: 752, Musnad Abi Ya'la: 1689, Sharh Ma'ani al-Athar: 224/1]Commentary:
The chain of this narration is "weak." Its narrator Ibn Abi Layla is considered "weak" by the majority.
Regarding this Hadith: Imam Abu Dawud states: "This Hadith is not authentic."
Imam Ahmad bin Hanbal states: "Ibn Abi Layla had a poor memory." [Al-'Ilal: 143/1]
Imam Bayhaqi states: "His Hadith is not used as proof, and his condition among the scholars of Hadith was worse than Yazid bin Abi Ziyad."
[Ma'rifat al-Sunan wal-Athar li-Bayhaqi: 419/2]
Evidence No. 7
Sayyiduna Bara bin Azib (may Allah be pleased with him) narrates: "The Messenger of Allah (peace be upon him) used to raise his hands to his shoulders when he began the prayer, then he would not raise them again until he finished the prayer."[Musnad Abi Hanifa li-Abi Na'im: 156]
Commentary:
This chain is severely "weak" because Abu Hanifa Nu'man bin Thabit is unanimously regarded as "weak" by the scholars of Hadith. No reliable Imam has validated him with a sound chain. The burden of proof lies on the claimant.
Evidence No. 8
Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) narrates: "I prayed with the Prophet (peace be upon him), with Abu Bakr, and with Umar, and they did not raise their hands except at the first Takbir when starting the prayer." [Sunan Darqutni: 295/1, Hadith: 1120, and the words are his, Musnad Abi Ya'la: 5039]Commentary:
This narration is severely "weak" because its narrator Muhammad bin Jabr Yamami is considered "weak" by the majority of Hadith scholars.
Hafiz Haythami states: "He is weak according to the majority." [Majma' al-Zawaid: 346/5]
He has been criticized by Imam Ahmad bin Hanbal, Imam Bukhari, Imam Yahya bin Ma'in, Imam 'Amr bin Ali al-Fallas, Imam Nasa'i, Imam Jawzjani, Imam Darqutni, among others.
Imam Darqutni, after mentioning this Hadith, writes: "Muhammad bin Jabr Yamami was alone in narrating this, and he was weak." [Sunan Darqutni: 295/1]
Imam Ahmad bin Hanbal states: "This is Muhammad bin Jabr; what is his Hadith? This Hadith is rejected; I reject it strongly." [Al-'Ilal: 144/1]
Imam Aqeeli states: "Muhammad bin Jabr is not followed in this Hadith or generally in his narrations." [Al-Du'afa: 42/4]
Imam Hakim declared its chain "weak." [Ma'rifat al-Sunan wal-Athar li-Bayhaqi: 425/2]
Hafiz Ibn al-Jawzi states: "This Hadith is not authentic from the Messenger of Allah (peace be upon him)." [Al-Mawdu'at: 96/2]
Imam Abu Hatim al-Razi says: "His Hadith from Hamad is confusing."
[Al-Jarh wa al-Ta'dil: 219/7]
This narration is also from his teacher Hamad, hence the criticism is specific.
Note:
Muhammad bin Jabr Yamami says: "Abu Hanifa stole the books of Hamad from me." [Al-Jarh wa al-Ta'dil: 450/8]
Here, an interesting dilemma arises: if Muhammad bin Jabr Yamami is "trustworthy," then Abu Hanifa is accused of theft, and if Abu Hanifa is defended, then this narration is invalidated!
- If this Hadith is authentic, then why do some people raise their hands in the Qunut of Witr and the Eid prayers?
- This narration is not only weak but also general, while the Hadiths proving the raising of hands when going to and rising from Ruku are specific. Therefore, specific evidence takes precedence over general. Some people fail to understand this simple principle!
- The practice of raising hands is authentically reported from Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him). [Al-Sunan al-Kubra li-Bayhaqi: 73/2]
Evidence No. 9
Imam Ibn Abi Shaybah reported: Ibn Fudail narrated from 'Ata' from Sa'id bin Jubair from Ibn Abbas: "He said: Raising hands is done in seven places: when standing for prayer, when seeing the House (Ka'bah), on Safa and Marwa, in Arafat, in Muzdalifah, and at the Jamarat." [Musannaf Ibn Abi Shaybah: 236, 235/2]Commentary:
- The chain of this saying from Sayyiduna Ibn Abbas (may Allah be pleased with them) is "weak" because 'Ata' bin al-Sa'ib (good in Hadith) was "Mukhtalit" (mixed up his narrations) and Ibn Fudail narrated from him after his memory deteriorated.
Imam Ahmad bin Hanbal, Imam Abu Hatim al-Razi [Al-Jarh wa al-Ta'dil: 334/6], and Imam Darqutni [Al-‘Ilal: 186/5, 288/8] have also declared him "Mukhtalit."
Imam Abu Hatim al-Razi states: "What Ibn Fudail narrated from him is erroneous and confusing." [Al-Jarh wa al-Ta'dil: 334/6]
This specific criticism makes the chain "weak."
- Abu Hamzah (Imran bin Abi 'Ata' al-Qassab, reliable according to the majority) says: "I saw Ibn Abbas raising his hands when he started the prayer, when he went into Ruku, and when he raised his head from Ruku." [Musannaf Ibn Abi Shaybah: 239/1, with a sound chain]
- Sayyiduna Ibn Abbas (may Allah be pleased with them) believed in raising hands during prayer.
- His practice after the death of the Prophet (peace be upon him) indicates that this practice was not abrogated.
This narration has also been transmitted in a marfu' form (attributed to the Prophet), but its chain is also "weak" due to the narrator Ibn Abi Layla, who is "weak" and has poor memory according to the majority of scholars.
Hafiz Ibn Hajar writes: "Weak and had poor memory."
[Talqees al-Habeer: 22/3]
Hafiz Ibn Kathir writes: "Muhammad bin Abdulrahman bin Abi Layla had poor memory; he is not relied upon by most scholars."
[Tuhfat al-Talib: 345]
Imam Tahawi, a Hanafi scholar, described him as "highly confused in Hadith." [Mushkil al-Athar li-Tahawi: 226/3]
Anwar Shah Kashmiri Deobandi states: "He is weak according to me, as the majority holds." [Fayd al-Bari: 168/3]
Furthermore, in the chain of this narration, al-Hakam bin 'Utaybah is a "Mudallis" (practices tadlis), narrating with "an" (from).
Imam 'Ayni, a Hanafi scholar, also considered him a "Mudallis." [‘Umda al-Qari: 248/21]
Also, see: [Asma' al-Mudallisin lil-Suyuti: 96]
Evidence No. 10
It is narrated from 'Abbad bin Zubair: "The Messenger of Allah (peace be upon him) would raise his hands when starting the prayer and then would not raise them in any act until he finished." [Al-Khilafiyat lil-Bayhaqi, Nasb al-Raya li-Zayla'i: 404/1]Commentary:
This Hadith is fabricated (Mawdu').
Hafiz Ibn Qayyim writes: "It is fabricated." [Al-Manar al-Munif: p. 139]
- The identification of 'Abbad is required; which 'Abbad bin Zubair is being referred to? There are multiple narrators by this name, and assuming 'Abbad bin Abdullah bin Zubair is incorrect.
- The identification of Muhammad bin Ishaq is needed.
- The chain includes Hafs bin Ghiyath, who is a "Mudallis," narrating with "an" (from), and the specification of hearing is not established, making the chain "weak."
- Why do some people raise their hands in the Qunut of Witr and the Eid prayers?
- This fabricated (Mawdu') narration is general, while the Hadiths about raising hands when going into Ruku and rising from it are specific. In the case of conflict, specific evidence takes precedence over general.