This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book Mas'alah Raf' al-Yadain.
Raising the hands at the beginning of prayer, when going into bowing, when rising from bowing, and when rising after two units of prayer was the perpetual practice of the Noble Prophet ﷺ. After him, his Companions also continued this practice.
Sheikh al-Islam Thani, the divine scholar, Allama Ibn Qayyim, may Allah have mercy on him (691–751 AH), says about raising the hands at these occasions:
[لم يثبت عنه خلاف ذلك البتة، بل كان ذلك هديه دائما إلىٰ أن فارق الدنيا]
There is absolutely no evidence against this from the Prophet ﷺ; rather, it was his perpetual practice until he passed away.
Reference: Zad al-Ma'ad: 211/1
Sheikh al-Islam, Imam Abdullah bin Mubarak, may Allah have mercy on him (118–181 AH), says:
[كأني أنظر إلى النبي صلى الله عليه وسلم وهو يرفع يديه في الصلاة لكثرة الأحاديث وجودة الأسانيد]
The hadiths about raising the hands are so numerous and their chains of narration so excellent that it is as if I am seeing the Prophet ﷺ raising his hands with my own eyes.
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 79/2, and its chain is Hasan
Allama Ibn Hazm, may Allah have mercy on him (384–456 AH), writes:
[هذه آثار متظاهرة متواترة عن ابن عمر، وأبي حميد، وأبي قتادة، ووائل بن حجر ومالك بن الحويرث، وأنس، وسواهم من أصحاب رسول الله صلى الله عليه وسلم وهذا يوجب يقين العلم]
These are clear indications from Sayyiduna Ibn Umar, Sayyiduna Abu Humaid, Sayyiduna Abu Qatadah, Sayyiduna Wa'il bin Hujr, Sayyiduna Malik bin Hawairith, Sayyiduna Anas, and other companions of the Messenger of Allah ﷺ. These necessitate certain knowledge.
Reference: Al-Muhalla bil-Athar: 9/3
Hafiz Nawawi, may Allah have mercy on him, writes:
[الأحاديث الصحيحة في الباب كثيرة غير منحصرة]
There are many authentic hadiths regarding this, which are too numerous to count.
Reference: Al-Majmu' Sharh al-Muhadhdhab: 401/3
Imam of Khorasan Ishaq bin Rahwayh, may Allah have mercy on him (161-238 AH), states:
[أما رفع اليدين عند الركوع فإن ذلك سنة]
Raising the hands when going into Ruku' is Sunnah.
Reference: Masa'il al-Imam Ahmad bin Hanbal wa Ishaq: 476
Imam Ibn Khuzaymah, may Allah have mercy on him (311 AH), warns against opposing the Sunnah of the Prophet ﷺ:
[هذا محرم علىٰ كل عالم أن يخالف سنة النبي صلى الله عليه وسلم برأي نفسه أو برأي من بعد النبي صلى الله عليه وسلم]
It is forbidden for any scholar to oppose the Sunnah of the Noble Prophet ﷺ based on his own opinion or the opinion of anyone after the Prophet ﷺ.
Reference: Sahih Ibn Khuzaymah: 130/2
Qawam al-Sunnah, Imam Isma'il bin Muhammad al-Asbahani, may Allah have mercy on him (535 AH), states:
[رفع اليدين في الصلاة عند افتتاحها، وعند الركوع، وعند رفع الرأس سنة مسنونة وهي من علامات أهل السنة]
At the beginning of the prayer, when going into Ruku', and when rising from Ruku', raising the hands is Sunnah, and this is among the signs of Ahl al-Sunnah wal-Jama'ah.
Reference: Al-Hujjah fi Bayan al-Mihjah wa Sharh Aqidat Ahl al-Sunnah: 537/2
Hafiz Ibn al-Jawzi, may Allah have mercy on him (508-597 AH), says:
[قد روى هذه السنة عن رسول الله صلى الله عليه وسلم جماعة من الصحابة]
This Sunnah (raising the hands) has been narrated from the Prophet ﷺ by a group of the Companions.
Reference: Al-Tahqiq fi Masa'il al-Khilaf: 331/1
Amir al-Mu'minin fi al-Hadith, Imam Muhammad ibn Ismail al-Bukhari, may Allah have mercy on him (256 AH), says:
[لم يثبت عند أهل النظر ممن أدركنا من أهل الحجاز، وأهل العراق، منهم عبد الله بن الزبير، وعلي بن عبد الله بن جعفر، ويحيى بن معين، وأحمد بن حنبل، وإسحاق بن راهويه، هؤلاء أهل العلم من أهل زمانهم، فلم يثبت عند أحد منهم علمنا في ترك رفع الأيدي عن النبي صلى الله عليه وسلم أنه لم يرفع يديه]
Among the great jurists we have seen in Hijaz and Iraq are Imam Abdullah ibn Zubair (Hamidi), Imam Ali ibn Abdullah ibn Ja'far (Ibn Madini), Imam Yahya ibn Ma'in, Imam Ahmad ibn Hanbal, and Imam Ishaq ibn Rahwayh, may Allah have mercy on them. These were the scholars of their time. From any one of them, it is not established that the Prophet ﷺ abandoned raising the hands.
Reference: Juz' Raf' al-Yadain: 38
He also says:
[لم يثبت من أحد من أصحاب النبي صلى الله عليه وسلم أنه لا يرفع يديه]
It is not established from any one Companion that he abandoned raising the hands.
Reference: Juz' Raf' al-Yadain: 86
Hafiz Ibn al-Jawzi, may Allah have mercy on him, says:
[لم يثبت عن أحد من الصحابة أنه لم يرفع يديه]
It is not established from any one Companion that they abandoned raising the hands.
Reference: Al-Tahqiq fi Masa'il al-Khilaf: 332/1
It is our claim that the noble companions of the Prophet ﷺ, may Allah be pleased with them all, used to raise their hands when going into Ruku, when rising from Ruku, and when rising from two Rak'ahs. There is no authentic evidence proving that any companion abandoned this practice.
Please observe the evidence of raising hands from the noble companions, may Allah be pleased with them.
① Sayyiduna Wail bin Hujr, may Allah be pleased with him, narrates:
[قلت: لأنظرن إلىٰ صلاة رسول الله صلى الله عليه وسلم كيف يصلي، قال: فنظرت إليه فقام فكبر ورفع يديه ثم لما أراد أن يركع رفع يديه مثلها ثم رفع رأسه فرفع يديه مثلها ثم جئت بعد ذٰلك في زمان فيه برد عليهم جل الثياب تحرك أيديهم من تحت الثياب]
I said: I will surely see how the Messenger of Allah ﷺ prays. I saw him ﷺ. He said Takbir al-Tahrimah and raised his hands. Then when he intended to go into Ruku, he raised his hands in the same way. Then when he raised his head from Ruku, he raised his hands in the same way. Then I came after a while. It was the cold season. The companions, may Allah be pleased with them, were wearing thick clothes. Their hands moved from under the clothes.
Reference: Juz' Raf' al-Yadain: 30, and its chain is authentic
This hadith has been declared "Sahih" (authentic) by Imam Ibn Khuzaymah (417-480 AH), Imam Ibn Hibban
Reference: (1860)
, and Imam Ibn al-Jarud
Reference: (208)
, may Allah have mercy on them.❀ This authentic hadith is conclusive evidence that the Prophet Muhammad ﷺ continued raising his hands in prayer until the very end, because the companion Sayyidna Wail bin Hujr رضي الله عنه, who witnessed this raising of hands, embraced Islam in the latter part of the Prophet’s ﷺ blessed life. Therefore, the claim that raising hands was abrogated is incorrect. The second point is that all the companions رضي الله عنهم collectively used to raise their hands, because Sayyidna Wail bin Hujr رضي الله عنه has narrated the raising of hands by all the companions رضي الله عنهم without exception, as Imam Bukhari رحمه الله states:
[لم يستثن وائل من أصحاب النبي صلى الله عليه وسلم أحدا إذا صلوا مع النبي صلى الله عليه وسلم أنه لم يرفع يديه]
Sayyidna Wail bin Hujr رضي الله عنه did not exclude any companion by saying that they prayed with the Prophet ﷺ but did not raise their hands.
Reference: Juz’ Raf’ al-Yadain: 27/1
He also says:
[هذا وائل بين في حديثه أنه رأى النبي صلى الله عليه وسلم وأصحابه يرفعون أيديهم مرة بعد مرة]
Sayyidna Wail bin Hujr رضي الله عنه has made it clear in his hadith that he saw the Prophet ﷺ and all the companions رضي الله عنهم raising their hands many times.
Reference: Juz’ Raf’ al-Yadain: 52/1
Many noble hadith scholars, may Allah have mercy on them, have presented this hadith as evidence for raising the hands (Raf' al-Yadain).
② It is about Imam Saeed bin Jubair, a Tabi'i, may Allah have mercy on him:
[إنه سئل عن رفع اليدين في الصلاة، فقال هو شيء يزين به الرجل صلاته، كان أصحاب رسول الله صلى الله عليه وسلم يرفعون أيديهم في الافتتاح، وعند الركوع وإذا رفعوا رؤوسهم]
He was asked about raising the hands in prayer, and he said: This is an act with which a person adorns his prayer. The companions of the Messenger of Allah ﷺ, may Allah be pleased with them all, used to raise their hands at the beginning of the prayer, when going into Ruku', and when rising from Ruku'.
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 75/2, and its chain is authentic
❀ Hafiz Nawawi, may Allah have mercy on him, has declared its chain "authentic."
Reference: Al-Majmu' Sharh al-Muhadhdhab: 405/3
Our master Saeed bin Jubair, a Tabi'i, may Allah have mercy on him, describes raising the hands as an ornament and beautification of the prayer and considers it the practice of the noble companions, may Allah be pleased with them all. There is no mention of any companion not raising the hands. It is a point worthy of reflection that if an act was performed by all the companions, may Allah be pleased with them, without exception after the passing of the Prophet ﷺ, would it be abrogated?
Islamic brothers and sisters! Why are we deprived of this Sunnah? Why are our prayers devoid of the beautiful and adorned act of raising the hands (Raf' al-Yadain)?
Now we present evidence of raising the hands from some of the noble Companions, may Allah be pleased with them, please observe!
① The First Caliph, Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him:
The Companion of the Prophet, Sayyiduna Abdullah bin Zubair, may Allah be pleased with them both, narrates:
[صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع]
I prayed behind Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him. He, may Allah be pleased with him, would start the prayer, go into Ruku (bowing), and when rising from Ruku, he would raise his hands (Raf' al-Yadain).
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 107/2, and its chain is authentic
Imam Bayhaqi, may Allah have mercy on him, has declared all its narrators as "trustworthy."
② Sayyiduna Abu Hurairah, may Allah be pleased with him:
The famous Tabi'i, Imam Ata bin Abi Rabah, may Allah have mercy on him, narrates:
[صليت مع أبي هريرة فكان يرفع إذا كبر وإذا ركع، وإذا رفع رأسه]
I prayed behind Sayyiduna Abu Hurairah, may Allah be pleased with him. He, may Allah be pleased with him, would say Takbir al-Tahrimah, go into Ruku, and when rising from Ruku, he would raise his hands (Raf' al-Yadain).
Reference: Juz' Raf' al-Yadain by Al-Bukhari: 21/1, and its chain is authentic
③ Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both:
Abu Hamzah Imran bin Abi Ata Asadi, may Allah have mercy on him, narrates:
[رأيت ابن عباس، يرفع يديه إذا افتتح الصلاة، وإذا ركع، وإذا رفع رأسه من الركوع]
I saw Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both. When you start the prayer, you raise your hands at Takbir, when going to Ruku, and when raising your head from Ruku.
Reference: Musannif Ibn Abi Shaybah: 212/1, and its chain is Hasan
④ Sayyiduna Abdullah bin Umar, may Allah be pleased with them both:
Nafi, the freed slave of Ibn Umar, may Allah have mercy on him, narrates:
[إن ابن عمر، كان إذا دخل في الصلاة كبر ورفع يديه، وإذا ركع رفع يديه، وإذا قال سمع الله لمن حمده، رفع يديه، وإذا قام من الركعتين رفع يديه، ورفع ذٰلك ابن عمر إلى نبي الله صلى الله عليه وسلم]
When Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, entered the prayer, he said Allahu Akbar and raised his hands. When going to Ruku, he raised his hands. When saying "Sami'a Allahu liman hamidah," he raised his hands. And when rising after two Rak'ahs (for the third Rak'ah), he raised his hands. Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, has reported this action as Marfu' (attributed) to the Prophet ﷺ.
Reference: Sahih al-Bukhari: 739
Note:
❀ Imam Mujahid bin Jabr, a Tabi'i, may Allah have mercy on him, narrates:
[صليت خلف ابن عمر رضي الله عنهما فلم يكن يرفع يديه إلا في التكبيرة الأولىٰ من الصلاة]
I prayed behind Sayyiduna Abdullah bin Umar, may Allah be pleased with them both. He only raised his hands at the first Takbir of the prayer.
Reference: Sharh Ma'ani al-Athar: 225/1
This narration is a misconception and error of Abu Bakr bin Ayyash (trustworthy according to the majority).
① Imam Ahmad bin Muhammad bin Hani, may Allah have mercy on him, states:
[سئل (الإمام أحمد بن حنبل) عن حديث ابن عمر في الرفع؟ قال: رواه أبو بكر بن عياش، عن حصين، عن مجاهد، عن ابن عمر، وهو باطل]
When Imam Ahmad bin Hanbal, may Allah have mercy on him, was asked about the hadith regarding Sayyiduna Ibn Umar, may Allah be pleased with them, raising the hands during prayer, he said: Abu Bakr bin Ayyash narrated it from Husain from Mujahid from Ibn Umar, and this narration is false.
Reference: Mawsu'at Aqwal al-Imam Ahmad bin Hanbal: 330/4
② Imam Yahya bin Ma'in, may Allah have mercy on him, says:
[حديث أبي بكر عن حصين، إنما هو توهم منه لا أصل له]
The hadith narrated by Abu Bakr bin Ayyash from Husain is his misconception. It has no basis.
Reference: Juz' Raf' al-Yadain lil-Bukhari: 17/1
③ Imam Bukhari, may Allah have mercy on him, says about this hadith:
[كان صاحبه (أبو بكر بن عياش) قد تغير بأخرة]
The one who narrated it (Abu Bakr bin Ayyash) had his memory deteriorate in his later years.
Reference: Juz' Raf' al-Yadain: 71/1
According to Imam Bukhari, may Allah have mercy on him, Abu Bakr bin Ayyash narrated this hadith after his memory had declined.
④ Imam Bayhaqi, may Allah have mercy on him, says:
[..من طعن الحفاظ في تلك الرواية]
The Muhaddithin have criticized this narration.
Reference: Ma'rifat al-Sunan wal-Athar: 435/2
He further states:
[ثم اختلط عليه حين ساء حفظه، فروىٰ ما قد خولف فيه، فكيف يجوز دعوى النسخ في حديث ابن عمر بمثل هٰذا الحديث الضعيف؟]
Then when Abu Bakr bin Ayyash's memory deteriorated, he narrated such traditions which were opposed by trustworthy narrators, so how can the claim of abrogation in the hadith of Sayyiduna Ibn Umar رضي الله عنهما be made due to such a weak hadith?
Reference: Ma'rifat al-Sunan wal-Athar: 428/2
⑤ Hafiz Ibn al-Jawzi رحمه الله says:
[لا يصح ما حكوا لا عن عمر ولا عن علي ولا عن ابن عمر]
The narration attributed to Sayyiduna Umar bin Khattab, Sayyiduna Ali, Sayyiduna Abdullah bin Umar رضي الله عنهم regarding (not raising the hands) is not established.
Reference: Al-Tahqiq fi Masa'il al-Khilaf: 336/1
❀ The best opinion regarding Abu Bakr bin Ayyash is that of Imam Ibn Hibban رحمه الله, observe:
[الصواب في أمره مجانبة ما علم أنه أخطأ فيه والاحتجاج بما يرويه سواء وافق الثقات أو خالفهم لأنه داخل في جملة أهل العدالة، ومن صحت عدالته لم يستحق القدح ولا الجرح إلا بعد زوال العدالة عنه بأحد أسباب الجرح، وهٰكذا حكم كل محدث ثقة صحت عدالته وتبين خطاؤه]
The correct approach regarding Abu Bakr bin Ayyash is that the narrations of his which are found to be erroneous should be avoided, and his other narrations, whether they agree with the trustworthy narrators or differ, should be taken as evidence, because he is also among the people of integrity. A narrator whose integrity is established is not subject to criticism unless his integrity is lost due to some reason. This ruling applies to every muhaddith whose integrity is established and whose error becomes clear.
Reference: Al-Thiqaat: 670/7
The noble muhaddithin and Imams of the religion have declared this narration of Abu Bakr bin Ayyash as erroneous and doubtful, therefore this narration should be avoided.
❀ Imam Bukhari, may Allah have mercy on him, says:
[لو تحقق حديث مجاهد أنه لم ير ابن عمر يرفع يديه لكان حديث طاوس، وسالم، ونافع، ومحارب بن دثار، وابن الزبير حين رأوه أولىٰ لأن ابن عمر رواه عن رسول الله صلى الله عليه وسلم فلم يكن يخالف الرسول صلى الله عليه وسلم مع ما رواه أهل العلم من أهل مكة، والمدينة، واليمن، والعراق أنه كان يرفع يديه]
Even if Mujahid's narration is proven that he did not see Sayyiduna Abdullah bin Umar رضي الله عنهما raising hands, still the narration of Tawus, Salim, Nafi, Muharib bin Dathar رحمہم اللہ and Abdullah bin Zubair رضي الله عنهم will be preferred, as they saw Abdullah bin Umar رضي الله عنهما raising hands, because Sayyiduna Abdullah bin Umar رضي الله عنهما narrated raising hands from the Messenger of Allah ﷺ, so you cannot abandon raising hands and oppose the Messenger of Allah ﷺ. Along with this, the scholars of Makkah, Madinah, Yemen, and Iraq have narrated raising hands from Sayyiduna Abdullah bin Umar رضي الله عنهما.
Reference: Juz' Raf' al-Yadain, under the Hadith: 27
Great Benefit:
Nafi Mawla Ibn Umar رحمہ اللہ states:
[إن ابن عمر كان إذا رأىٰ رجلا لا يرفع يديه إذا ركع، وإذا رفع ، رماه بالحصىٰ]
When Sayyiduna Ibn Umar رضي الله عنهما saw a person who did not raise hands when going into Ruku and when rising from Ruku, he would beat him with pebbles.
Reference: Juz' Raf' al-Yadain: 17/1, and its chain is authentic
Its chain of narration has been declared "Sahih" by Hafiz Nawawi, may Allah have mercy on him
Reference: (Al-Majmoo': 405/3)
and Hafiz Ibn al-Mulqan, may Allah have mercy on him
Reference: (Al-Badr al-Muneer: 478/3)
.⑤ Sayyiduna Anas bin Malik, may Allah be pleased with him:
Asim al-Ahwal, may Allah have mercy on him, narrates:
[رأيت أنس بن مالك رضي الله عنه إذا افتتح الصلاة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع]
I saw Sayyiduna Anas bin Malik, may Allah be pleased with him, that when he started the prayer, he would say Allahu Akbar and raise his hands. Similarly, whenever he bowed and when he raised his head from bowing, he would raise his hands.
Reference: Juz' Raf' al-Yadain: 20/1
⑥ Sayyiduna Malik bin Huwayrith, may Allah be pleased with him:
Abu Qulaba, a Tabi'i, may Allah have mercy on him, narrates:
[إنه رأىٰ مالك بن الحويرث إذا صلىٰ كبر ورفع يديه، وإذا أراد أن يركع رفع يديه، وإذا رفع رأسه من الركوع رفع يديه، وحدث أن رسول الله صلى الله عليه وسلم صنع هٰكذا]
He saw Sayyiduna Malik bin Huwayrith, may Allah be pleased with him. When he prayed, he would say Allahu Akbar and raise his hands; when he intended to bow, he would raise his hands; and when he raised his head from bowing, he would raise his hands. He stated that the Messenger of Allah ﷺ used to do the same.
Reference: Sahih al-Bukhari: 737, Sahih Muslim: 391
❀ Allama Sindhi Hanafi, may Allah have mercy on him (1138 AH), writes in the explanation of this hadith:
[ثم مالك بن الحويرث ووائل بن حجر ممن صلىٰ مع النبي صلى الله تعالىٰ عليه وسلم آخر عمره فروايتهما الرفع عند الركوع والرفع منه دليل علىٰ بقائه وبطلان دعوىٰ نسخه كيف وقد روىٰ مالك هٰذا جلسة الإستراحة، فحملوها علىٰ أنها كانت في آخر عمره في سن الكبر، فهي ليس مما فعلها النبي صلى الله تعالىٰ عليه وسلم قصدا، فلا يكون سنة، وهذا يقتضي أن يكون الرفع الذي رواه ثابتا لا منسوخا، لكونه في آخر عمره عندهم، فالقول بأنه منسوخ قريب من التناقض، وقد قال صلى الله تعالىٰ عليه وسلم لمالك هذا وأصحابه: ((صلوا كما رأيتموني أصلي))]
Sayyiduna Malik bin Huwayrith and Sayyiduna Wa'il bin Hujr رضي الله عنهما, who prayed with the Prophet ﷺ in the last part of his life, their narrations of raising the hands while going into Ruku are evidence that the raising of hands remained and invalidate the claim that it was abrogated. The same companion Sayyiduna Malik bin Huwayrith رضي الله عنه narrated the sitting posture of rest (after both prostrations, a slight sitting before rising for the second or fourth Rak'ah) of the Messenger of Allah ﷺ, and the Hanafis attributed it to your old age and last part of life and said that the Prophet ﷺ did this not intentionally (but due to weakness of old age), therefore it cannot be a Sunnah. This implies that the second time raising of hands narrated by Sayyiduna Malik bin Huwayrith رضي الله عنه is established, not abrogated, because it was also during the last part of the blessed life of the Prophet ﷺ according to the Hanafis. To call it abrogated is a contradiction. Then also keep in mind that the Messenger of Allah ﷺ told this same companion Sayyiduna Malik bin Huwayrith رضي الله عنه and his companions to pray as they had seen him praying.
Reference: Hashiyat al-Sindi ala al-Nasa'i: 123/2
Our master Malik bin Huwayrith رضي الله عنه came to the Prophet ﷺ in 9 AH and stayed for a few days, learned the method of prayer, and then returned. These are the last days of the life of the Prophet ﷺ. The fact that a companion of the Prophet described the raising of the hands as the final act is evidence. As is evident from the statement of Allama Sindhi.
⑦ Our master Jabir bin Abdullah رضي الله عنهما:
Abu al-Zubair, Muhammad bin Muslim bin Tadrus Makki رحمه الله narrates:
[إن جابر بن عبد الله، كان إذا افتتح الصلاة رفع يديه، وإذا ركع، وإذا رفع رأسه من الركوع فعل مثل ذٰلك، ويقول رأيت رسول الله صلى الله عليه وسلم فعل مثل ذٰلك]
When our master Jabir bin Abdullah رضي الله عنهما would start the prayer, he would raise his hands; when he would bow and when he would raise his head from bowing, he would raise his hands in the same way and said that he saw the Messenger of Allah ﷺ doing the same.
Reference: Sunan Ibn Majah: 868, and its chain is authentic
❀ Abu al-Zubair Muhammad bin Muslim bin Tadrus, a Tabi'i رحمه الله, although he is a 'mudallis' (one who conceals the source), he has specified the hearing (sama').
Reference: Musnad al-Siraj: 92
Now consider that after the death of the Prophet ﷺ, a Tabi'i, Sayyiduna Jabir, is seen raising his hands in prayer, and a Companion of the Prophet is telling him that this is the blessed practice of the Prophet ﷺ. If the Prophet ﷺ had abandoned it, then why did the Companions adhere to it after his death?
⑧ Sayyiduna Abu Musa Ash'ari رضي الله عنه:
Sayyiduna Abu Musa Ash'ari رضي الله عنه narrates:
[هل أريكم صلاة رسول الله صلى الله عليه وسلم؟ فكبر ورفع يديه، ثم كبر ورفع يديه للركوع، ثم قال: سمع الله لمن حمده، ثم رفع يديه، ثم قال: هكذا فاصنعوا، ولا يرفع بين السجدتين]
"Shall I not show you how the Messenger of Allah ﷺ prayed?" He رضي الله عنه said Allahu Akbar and raised his hands, then said Allahu Akbar and raised his hands for Ruku', then said Sami' Allahu liman hamidah and raised his hands, then said: You also do the same! Sayyiduna Abu Musa رضي الله عنه did not raise his hands between the two prostrations.
Reference: Sunan al-Daraqutni: 47/2, Hadith: 1124, and its chain is authentic
❀ Hafiz Ibn Hajar رحمه الله says:
[رجاله ثقات]
The narrators of this hadith are trustworthy.
Reference: Al-Talkhis al-Habeer: 219/1
Sayyiduna Abu Musa Ash'ari رضي الله عنه was raising his hands in supplication after the passing of the Prophet ﷺ, declaring the prayer with raising hands as the prayer of the Messenger of Allah ﷺ, and commanding us to also raise our hands. The Companions رضي الله عنهم raised their hands wherever they saw the Prophet ﷺ doing so, and did not do so where they did not see him.
⑨ Sayyiduna Abu Humaid Sa'idi رضي الله عنه:
Sayyiduna Abu Humaid Sa'idi رضي الله عنه led a prayer in the presence of ten Companions رضي الله عنهم. At the start of the prayer, when going into bowing (ruku'), when rising from bowing, and when rising from the last two units (rak'ahs), he raised his hands. The ten Companions said:
[صدقت، هٰكذا صلى النبي صلى الله عليه وسلم]
You have spoken the truth; the Noble Prophet ﷺ used to pray in this manner.
Reference: Sunan Abi Dawood: 730, Sunan al-Tirmidhi: 305, and its chain is authentic
Imam Tirmidhi, may Allah have mercy on him, has called this hadith "Hasan Sahih." Imam Abu Hatim Razi
Reference: (Ilal al-Hadith by Ibn Abi Hatim: 390/2)
, Imam Ibn Khuzaymah
Reference: (587)
, Imam Ibn al-Jarud
Reference: (192)
, Imam Ibn Hibban
Reference: (1865)
, and Hafiz Khattabi, may Allah have mercy on them
Reference: (Ma'alim al-Sunan: 194/1)
, have declared this hadith "Sahih." Hafiz Nawawi, may Allah have mercy on him
Reference: (Khilasat al-Ahkam: 353/1)
, has also called it "Sahih."Hafiz Ibn Qayyim, may Allah have mercy on him, writes:
[حديث أبي حميد هٰذا حديث صحيح متلقىٰ بالقبول لا علة له وقد أعله قوم بما برآه الله وأئمة الحديث منه ونحن نذكر ما عللوه به ثم نبين فساد تعليلهم وبطلانه بعون الله]
This hadith is authentic; the Ummah has accepted it in terms of authenticity and practice. There is no defect in it. However, a group (the Hanafis) have declared it defective with a flaw which Allah and the Imams of Hadith have rejected. We will mention the reasons they have stated, and then, with Allah's help and guidance, we will explain why those reasons are corrupt and false.
Reference: ‘Un al-Ma‘būd wa Hashiyat Ibn al-Qayyim: 295/2
Imam Abu Abdullah Muhammad bin Yahya Dhahli, may Allah have mercy on him (258 AH), says:
Whoever hears this hadith and then does not raise his hands before bowing and after rising from bowing, his prayer is incomplete.
Reference: Sahih Ibn Khuzaymah: 298/1, and its chain is authentic
⑩ Our Master Abdullah bin Zubair, may Allah be pleased with them both:
Imam Abu Ismail Muhammad bin Ismail Salmi, may Allah have mercy on him, says:
I prayed behind Abu al-Numan Muhammad bin Fazl, may Allah have mercy on him. He would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. I asked him about this, and he said, I prayed behind Imam Hammad bin Zaid, may Allah have mercy on him. He would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. I asked him about this, and he said, I prayed behind Imam Ayyub Sakhtiyani, may Allah have mercy on him. He would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. I asked, and he said, I prayed behind Imam Ata bin Abi Rabah. He would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. When I asked him about this, Imam Ata bin Abi Rabah, may Allah have mercy on him, said, I prayed behind the Companion of the Prophet, Sayyiduna Abdullah bin Zubair, may Allah be pleased with them both. He, may Allah be pleased with him, would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. Imam Ata bin Abi Rabah, may Allah have mercy on him, says, I asked Sayyiduna Abdullah bin Zubair, may Allah be pleased with them both, about raising the hands, and he said, I prayed behind (my grandfather) Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him. He, may Allah be pleased with him, would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing. And the First Caliph, Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him, said, I prayed behind the Messenger of Allah ﷺ. He ﷺ would raise his hands at the start of the prayer, when going into bowing, and when rising from bowing.
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 73/2, and its chain is authentic
Imam Al-Bayhaqi himself, may Allah have mercy on him, says:
[رواته ثقات]
The narrators of this hadith are trustworthy.
Hafiz Al-Dhahabi, may Allah have mercy on him,
Reference: (Al-Muhadhdhab fi Ikhtisar al-Sunan al-Kabir: 49/2)
and Hafiz Ibn Hajar, may Allah have mercy on him,
Reference: (Al-Talkhis al-Habir: 219/1)
have declared the narrators of this hadith as "trustworthy."Dear readers! Reflect on this golden link, and it becomes evident that the Companions of the Prophet, may Allah be pleased with them all, and the great Tabi‘in used to raise their hands (raf‘ al-yadayn) after the passing of the Prophet ﷺ. May Allah, the Almighty, grant us the ability to adopt this Sunnah as well, Ameen!
Warning:
In one narration, regarding Sayyiduna Ali, may Allah be pleased with him, these words are mentioned:
[إن عليا كان يرفع يديه إذا افتتح الصلاة، ثم لا يعود]
Sayyiduna Ali, may Allah be pleased with him, used to raise his hands at the beginning of the prayer, but did not do so again.
Reference: Musannaf Ibn Abi Shaybah: 236/1, Sharh Ma‘ani al-Athar by Al-Tahawi: 225/1
Comment:
The Muhaddithin and Imams of the religion have declared this narration as not established and "weak," as follows:
① Imam Shafi‘i, may Allah have mercy on him, says:
[لا يثبت]
This hadith is not established.
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 81/2
② Imam Darimi, may Allah have mercy on him,
has declared this narration ’’الواہی‘‘ (weak).
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 80/2
③ Hafiz Nawawi, may Allah have mercy on him, says:
[تضعيفه ممن ضعفه البخاري]
This is weak. Among those who call it weak is Imam Bukhari, may Allah have mercy on him.
Reference: Al-Majmu' Sharh al-Muhadhdhab: 401/3
④ Hafiz Ibn al-Jawzi, may Allah have mercy on him, says:
[لا يصح (This is not established)]
Reference: At-Tahqiq fi Masa'il al-Khilaf: 332/1
⑤ Hafiz Ibn al-Mulqin, may Allah have mercy on him, says:
[ضعيف، لا يصح]
This narration is weak, not established.
Reference: Al-Badr al-Munir: 478/3
None of the earlier Imams among the predecessors declared it authentic. It is not correct for some later scholars to classify it as "Hasan" or "Sahih," because the scholars of hadith were well aware of the defects in the hadith.
❀ Imam Tahawi Hanafi, may Allah have mercy on him, claimed the abrogation of raising the hands (Raf' al-Yadayn) based on this narration. In response to this, Allama Abdul Hayy Lakhnawi Hanafi, may Allah have mercy on him, writes:
[فيه نظر، فقد يجوز أن يكون ترك علي وكذا ترك ابن مسعود، وترك غيرهما من الصحابة إن ثبت عنهم، لأنهم لم يروا الرفع سنة مؤكدة يلزم الأخذ بها ولا ينحصر ذٰلك في النسخ، بل لا يعتبر بنسخ أمر ثابت عن رسول الله صلى الله عليه وسلم بمجرد حسن الظن بالصحابي مع إمكان الجمع بين فعل الرسول وفعله]
This is the point under consideration. Even if it is established that Sayyiduna Ali (may Allah be pleased with him) and Sayyiduna Ibn Mas'ud (may Allah be pleased with him) and others abandoned raising the hands, it is possible that they did so because they did not consider raising the hands as a confirmed Sunnah that must be performed. This does not prove abrogation; rather, a matter established from the Messenger of Allah ﷺ cannot be considered abrogated merely based on the actions of a companion, especially when the actions of the Prophet ﷺ and the companion can also be reconciled.
Reference: At-Taleeq al-Mumajjid: 389/1
The intention of Janab Lakhnawi is that even if it is established that some companions abandoned raising the hands, it cannot be claimed that raising the hands is abrogated, because it is possible that the companions abandoned it thinking that it is not obligatory in every prayer. They may have considered it recommended, and a recommended act can sometimes be left. This does not prove the abrogation of raising the hands.
We say that when it is not established from Sayyiduna Ali رضي الله عنه and Sayyiduna Abdullah bin Mas'ud رضي الله عنه, etc., that they abandoned raising the hands (raf' al-yadain), then the claim of abrogation is an entirely different matter. Some scholars also state that this narration is mursal.
Imam Darqutni رحمه الله says:
[اختلف عن أبي بكر النهشلي، فرواه عبد الرحيم بن سليمان عنه، عن عاصم بن كليب، عن أبيه، عن علي، عن النبي صلى الله عليه وسلم ووهم في رفعه وخالفه جماعة من الثقات]
There is a difference of opinion among the narrators regarding the narration from Abu Bakr Nahshali. Abdul Rahim bin Sulaiman narrated this hadith from Abu Bakr through Asim bin Kalib from his father from Ali from the Prophet صلى الله عليه وسلم. He mistakenly considered this narration to be marfu' (attributed directly to the Prophet), and a group of trustworthy narrators contradicted him in this narration.
Reference: Al-‘Ilal: 106/4
Furthermore, this narration is "mu‘dal" (missing some links). Imam Darqutni رحمه الله and Abdul Rahim bin Sulaiman have two or three missing intermediaries between them. Against this, a marfu‘ hadith is also established.
Warning:
Imam Ibrahim Nakha'i رحمه الله states:
[كان عبد الله لا يرفع يديه في شيء من الصلاة إلا في الافتتاح]
Sayyiduna Abdullah bin Mas'ud رضي الله عنه used to raise his hands only at the beginning of the prayer (Takbir al-Tahrimah).
Reference: Musannaf Ibn Abi Shaybah: 236/1, Sharh Ma‘ani al-Athar: 227/1
Commentary:
Its chain is "weak."
Imam Shafi'i, may Allah have mercy on him, says about this narration:
[لا يثبت]
It is not established.
Reference: Al-Sunan al-Kubra by Al-Bayhaqi: 81/2
Imam Nakha'i is "Mudallis" (one who conceals defects in the chain).
Reference: (Tabaqat al-Mudallisīn: 28)
He did not explicitly mention hearing directly. Also, this chain is severely "disconnected" because it is not established that Imam Ibrahim Nakha'i, may Allah have mercy on him, met Sayyiduna Ibn Mas'ud, may Allah be pleased with him. Sayyiduna Abdullah ibn Mas'ud, may Allah be pleased with him, died in 32 or 33 AH, while Ibrahim Nakha'i, may Allah have mercy on him, was born in 46 AH.Imam Shafi'i, may Allah have mercy on him, says:
[أصل قوله إن إبراهيم لو روى عن علي وعبد الله لم يقبل منه، لأنه لم يلق واحدا منهما]
Our argument is that if Ibrahim narrates from Sayyiduna Ali and Sayyiduna Abdullah ibn Mas'ud, may Allah be pleased with them both, it is not acceptable because he did not meet either of these two companions.
Reference: Ikhtilaf al-Hadith: 635/8
Hafiz Ibn al-Mulqan, may Allah have mercy on him, says:
[إبراهيم النخعي لم ير ابن مسعود ، والحديث منقطع]
Ibrahim Nakha'i, may Allah have mercy on him, did not see Sayyiduna Ibn Mas'ud, may Allah be pleased with him; this hadith is disconnected.
Reference: Al-Badr al-Munir: 478/3
Hafiz Bayhaqi, may Allah have mercy on him, says:
[رواية إبراهيم عن عبد الله منقطعة، لا شك فيها]
The narration of Ibrahim Nakha'i, may Allah have mercy on him, from Sayyiduna Abdullah ibn Mas'ud, may Allah be pleased with him, is disconnected. There is no doubt in this.
Reference: Al-Sunan al-Kubra: 76/8
Rather, Imam Ibrahim Nakha'i, may Allah have mercy on him, did not hear any hadith directly from any companion, as Hafiz Ibn Hajar, may Allah have mercy on him, mentioned him in the fifth category.
Reference: Taqreeb al-Tahdheeb: 270
The narrators of this category are not proven to have heard from any companion.
Benefit:
Imam A'mash, may Allah have mercy on him, says:
[قلت لإبراهيم: إذا حدثت فأسند، قال: إذا قلت لك: قال عبد الله، فلم أقل ذٰلك حتىٰ حدثنيه عن عبد الله غير واحد، وإذا قلت: حدثني فلان، عن عبد الله، فهو الذي حدثني]
I said to Ibrahim Nakha'i, may Allah have mercy on him: When you narrate a hadith to me, please also mention the chain of narration. Ibrahim, may Allah have mercy on him, replied: When I say that Abdullah ibn Mas'ud, may Allah be pleased with him, said so-and-so, I say this only when several narrators have narrated to me from Abdullah ibn Mas'ud. And when I say that so-and-so narrated to me from Abdullah ibn Mas'ud, may Allah be pleased with him, then it is that person who narrated to me.
Reference: Sharh Mushkil al-Athar by al-Tahawi: 519/14
The chain of narration is weak. Imam Tahawi, may Allah have mercy on him, has expressed doubt about this chain.
Even if this statement is accepted as authentic, it does not prove the authenticity of the Marasil of Ibrahim Nakha'i, because Ibrahim Nakha'i, may Allah have mercy on him, says that when I say (Abdullah said), it means that several narrators have reported it to me. Now these "several narrators" are unknown. Until they are explicitly identified, it cannot be declared authentic.
Warning:
Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both, in the interpretation of ﴿خَاشِعُونَ﴾
Reference: (Al-Mu’minun: 2)
says:[مخبتون متواضعون، لا يلتفتون يمينا ولا شمالا، ولا يرفعون أيديهم في الصلاة]
The humble and modest do not look to the right or left, nor do they raise their hands in prayer.
Reference: Tafsir Ibn Abbas: 284/1
Comment:
The narration is fabricated.
This interpretation is falsely attributed to Sayyiduna Ibn Abbas, may Allah be pleased with them both. Its narrator Muhammad bin Sa’ib Kalbi is unanimously considered by the scholars of hadith as "abandoned" and "liar."
Aswad Tabi'i, may Allah have mercy on him, states:
[رأيت عمر بن الخطاب رضي الله عنه يرفع يديه في أول تكبيرة ثم لا يعود]
I saw Sayyiduna Umar bin Khattab, may Allah be pleased with him, who raised his hands at the first Takbir, but did not do so again.
Reference: Author Ibn Abi Shaybah: 237/1, Sharh Ma'ani al-Athar by Al-Tahawi: 227/1
Observation:
This narration is "weak." It contains the "tadlis" of Ibrahim al-Nakha'i, may Allah have mercy on him. The specification of hearing is not established, therefore it is not acceptable. For some people, this narration is not even beneficial because they themselves contradict it by raising their hands during the Qunoot of Witr and the Takbirs of the two Eids. Why is there this contradiction?
Imam Hakim, may Allah have mercy on him, says:
[هٰذه رواية شاذة لا تقوم بها الحجة]
This narration is anomalous; it cannot be used as evidence.
Reference: Al-Khilafiyyat by Al-Bayhaqi, under the hadith: 1748
It should be well remembered that it is not established that any companion abandoned raising the hands; rather, the companions, may Allah be pleased with them all, were proponents and practitioners of it.
Finally, consider the message of Imam Bukhari, may Allah have mercy on him; he says:
[من زعم أن رفع الأيدي بدعة فقد طعن في أصحاب النبي صلى الله عليه وسلم والسلف، ومن بعدهم، وأهل الحجاز، وأهل المدينة، وأهل مكة، وعدة من أهل العراق، وأهل الشام، وأهل اليمن، وعلماء أهل خراسان منهم ابن المبارك حتىٰ شيوخنا عيسى بن موسى أبو أحمد، وكعب بن سعيد، والحسن بن جعفر، ومحمد بن سلام إلا أهل الرأي منهم وعلي بن الحسن، وعبد الله بن عثمان، ويحيىٰ بن يحيىٰ، وصدقة، وإسحاق، وعامة أصحاب ابن المبارك، وكان الثوري، ووكيع، وبعض الكوفيين لا يرفعون أيديهم، وقد رووا في ذٰلك أحاديث كثيرة، ولم يعنفوا علىٰ من رفع يديه، ولولا أنها حق ما رووا تلك الأحاديث لأنه ليس لأحد أن يقول علىٰ رسول الله صلى الله عليه وسلم ما لم يقل، وما لم يفعل]
The person who called raising the hands (Raf' al-Yadain) an innovation has criticized the Companions of the Prophet, the pious predecessors (Salaf al-Salih), and many people from the people of Hijaz, Medina, Mecca, Iraq, as well as the people of Sham, Yemen, and Ray, in addition to the scholars of Khorasan, among whom is Imam Abdullah bin Mubarak (may Allah have mercy on him), even including our sheikhs Isa bin Musa Abu Ahmad, Ka'b bin Sa'id, Hasan bin Ja'far, Muhammad bin Salam, Ali bin Hasan, Abdullah bin Uthman, Yahya, Sidqah, Ishaq, and most of Imam Ibn Mubarak's students. Imam Sufyan al-Thawri, Imam Waki' bin Jarrah, and some people of Kufa did not raise their hands, but they also narrated many traditions about raising the hands and did not criticize those who raised their hands. If the hadiths about raising the hands were not authentic, they would not have narrated them, because it is not permissible for anyone to attribute to the Messenger of Allah ﷺ something that is not established from his sayings or actions.
Reference: Juz' Raf' al-Yadain: 54/1
It should be well remembered that it is not proven with an authentic chain that Imam Sufyan Thawri and Imam Waki' bin Jarrah abandoned raising the hands.
Atiyah Awfi says:
[إن أبا سعيد الخدري وابن عمر كانا يرفعان أيديهما أول ما يكبران ثم لا يعودان]
Our master Abu Saeed Khudri and our master Abdullah bin Umar (may Allah be pleased with them) used to raise their hands at the time of the first Takbir, but did not do so again.
Reference: Al-Khilafiyat by Al-Bayhaqi: 1750
Commentary:
The chain is very weak. Sawar bin Mus'ab and Atiyah Awfi are extremely weak narrators.
Imam Hakim (may Allah have mercy on him) says:
[هٰذا خبر لا يستحل الاحتجاج به من يرجع إلىٰ أدنىٰ معرفة بالرجال]
It is not permissible for one with minimal knowledge of Ilm al-Rijal (science of narrators) to take proof from this narration.
Reference: Al-Khilafiyat by Al-Bayhaqi, under the hadith: 1750
Conclusion:
It is not proven with an authentic chain that any companion abandoned raising the hands, والحمد للّٰہ!
