This excerpt is taken from the book Noor al-Aynain fi Ithbat Raf' al-Yadayn 'inda al-Ruku' wa Ba'dahu fi al-Salah by the Hadith scholar of our time, Hafiz Zubair Ali Zai رحمه الله.
الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين ، أما بعد:
The Messenger of Allah ﷺ used to raise his hands before and after bowing in prayer. This hadith has been narrated by many of the Companions رضي الله عنهم, and it is mutawatir. Among these Companions رضي الله عنهم, five narrations are presented with verification, commentary, and benefits, which were performed by those who prayed behind the Noble Prophet ﷺ during his final life and were present in Medina at the time of his passing:
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that صلى بنا النبى صلى الله عليه وسلم العشاء فى آخر حياته فلما سلم قام ... the Prophet ﷺ led us in the Isha prayer during the last days of his life, and when he turned to give the salam, he stood up.
This hadith confirms that Sayyidina Ibn Umar رضي الله عنه prayed behind the Prophet ﷺ during the latter part of his life.
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that when the illness of the Messenger of Allah ﷺ became severe, he said: "Order Abu Bakr to lead the people in prayer."
This is also an incident from the last days of the Prophet ﷺ.
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنهما that رأيت رسول الله صلى الله عليه وسلم إذا قام فى الصلاة رفع يديه حتى تكونا حذو منكبيه و كان يفعل ذلك حين يكبر للركوع و يفعل ذلك إذا رفع رأسه من الركوع ... I saw the Messenger of Allah ﷺ, when he stood for prayer, he raised his hands to his shoulders, and he did the same when bowing, and when he raised his head from bowing, he did it in the same manner.
The actions of the narrator: Now, the actions of the narrator of this hadith are presented:
➊ Imam Salim ibn Abdullah ibn Umar رحمه الله said: رأيت أبى يفعله I saw my father Abdullah ibn Umar رضي الله عنهما doing this (raising hands at the beginning of prayer, raising hands at the time of bowing, and raising hands after bowing).
➋ Imam Nafi' رحمه الله said that Ibn Umar رضي الله عنهما, when entering prayer, would say the takbir and raise his hands, when bowing he would raise his hands, and when he said "Sami' Allahu liman Hamidah," he would raise his hands...
➌ Muharib ibn Dithar رحمه الله said: I saw Abdullah ibn Umar رضي الله عنه, when he began prayer, he would say the takbir 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).
➍ Abu al-Zubair Muhammad ibn Muslim ibn Tadris al-Makki رحمه الله said: رأيت ابن عمر و ابن الزبير يرفعان أيديهما إذا ركعا و إذا رفعا I saw Ibn Umar and Ibn Zubair رضي الله عنهما, they would raise their hands when bowing and (when) standing up from bowing.
It should be noted that Sayyidina Abdullah ibn Zubair رضي الله عنه was born in Medina after the Hijrah and he is a witness to the last days of the Prophet ﷺ.
In comparison to these authentic and established narrations, there is no single authentic or good narration that establishes the abandonment of raising the hands from Sayyidina Ibn Umar رضي الله عنه, and the two narrations presented by the Hanafis in this regard are weak and rejected, the details of which are as follows:
➊ Ibn Farqad: أخبرنا محمد بن أبان بن صالح عن عبد العزيز بن حكيم قال: رأيت ابن عمر يرفع يديه حذاء أذنيه فى أول تكبيرة افتتاح الصلاة ولم يرفعهما فيما سوى ذلك.
The chain of this narration is rejected for two reasons:
First: Ibn Farqad is considered weak and discredited by the majority of hadith scholars.
Second: Muhammad ibn Aban ibn Salih is considered a weak and discredited narrator by the majority of hadith scholars.
➋ Abu Bakr ibn Ayyash from Husayn from Mujahid, etc.
This narration is weak due to the mistake and confusion of Abu Bakr ibn Ayyash (who is considered trustworthy and has good hadith by the majority). Imam Ahmad ibn Hanbal said: "This is false."
Imam Yahya ibn Ma'in said: "The narration of Abu Bakr from Husayn is his confusion; this narration has no basis."
Imam al-Daraqutni said: قاله أبو بكر بن عياش عن حصين وهو وهم منه أو من حصين
Qari Abu Bakr ibn Ayyash رحمه الله, who is considered trustworthy by the majority, has been described by his student Imam Abu Nu'aym al-Fadl ibn Dakin al-Kufi رحمه الله as: لم يكن من شيوخنا أكثر غلطا من أبى بكر بن عياش "There was no one among our teachers who made more mistakes than Abu Bakr ibn Ayyash."
Imam al-Tirmidhi stated in one place: و أبو بكر بن عياش كثير الغلط
It has been established that the narration of Abu Bakr ibn Ayyash regarding the abandonment of raising the hands is incorrect, confused, and weak, while his other narrations (except for this narration for which specific criticism is established) are good.
The following students of Sayyidina Ibn Umar رضي الله عنهما also raised their hands before and after the bowing (ruku):
◈ Salim bin Abdullah bin Umar رحمه الله
◈ Tawus bin Kaysan رحمه الله
It is narrated from Sayyidina Anas bin Malik رضي الله عنه that the Prophet ﷺ passed away during an illness, and during those days, Abu Bakr رضي الله عنه led the prayers for him, until on Monday, when the rows were established for prayer, the Prophet ﷺ lifted the curtain of the room and looked towards us.
He passed away on that very day, thus it is established that Sayyidina Anas رضي الله عنه was present close to the Prophet ﷺ on the day of his passing in Medina Tayyiba.
In a narration, Sayyida Fatimah رضي الله عنها said: O Anas! Were your hearts content when you were placing soil on the grave of the Messenger of Allah ﷺ?
It is established that after the passing of the Messenger of Allah ﷺ, Anas رضي الله عنه was still present in Medina and was among those who buried him in the blessed chamber and the grave of the garden of Paradise, meaning he is a witness to the last days of the Prophet ﷺ.
Imam Abu Ya'la al-Mawsili رحمه الله stated: حدثنا أبو بكر بن أبى شيبة : حدثنا عبد الوهاب الثقفي عن حميد الطويل عن أنس قال: رأيت رسول الله صلى الله عليه وسلم يرفع يديه إذا افتتح الصلاة و إذا ركع و إذا رفع رأسه من الركوع.
Anas رضي الله عنه narrated that he saw the Messenger of Allah ﷺ, and when he began the prayer, he would raise his hands, and when he bowed and when he raised his head from bowing, he would raise his hands.
Hamid al-Tawil is a trustworthy mudallis, but the narration from Sayyidina Anas رضي الله عنه through 'an is also authentic, thus raising an objection regarding tadlis here is incorrect.
➊ It is narrated from Asim al-Ahwal رحمه الله that he saw Anas bin Malik رضي الله عنه when he began the prayer, he said the Takbir and raised his hands. He would raise his hands at the time of bowing and when he lifted his head from bowing.
➋ It is narrated from Hamid al-Tawil (رحمہ اللہ) that Anas (رضی اللہ عنہ) would raise his hands when he entered the prayer, and when he bowed and when he lifted his head from bowing, he would raise his hands.
It should be noted that the abandonment of raising hands is never established from Sayyidina Anas رضي الله عنه.
In the hadith of Sayyidina Anas رضي الله عنه, it is mentioned that during the illness in which the Prophet ﷺ passed away, Abu Bakr (al-Siddiq رضي الله عنه) led the prayers for the people, and on the day the Prophet ﷺ passed away, Abu Bakr رضي الله عنه also led the prayer.
It is established from Sayyidina Abu Bakr al-Siddiq رضي الله عنه that he said:
I prayed behind the Messenger of Allah ﷺ. He would raise his hands before bowing and after bowing when starting the prayer.
For details, see my book Noor al-Aynayn
Saidna Abdullah bin Zubair رضي الله عنه said: I prayed behind Abu Bakr as-Siddiq رضي الله عنه. He would raise his hands at the beginning of the prayer, before bowing, and after bowing.
It should be noted that the abandonment of raising the hands by Saidna Abu Bakr as-Siddiq رضي الله عنه is not established at all, and in this regard, the narration of Muhammad bin Jabir al-Yamami is weak and rejected due to its weakness and flaws. Regarding Muhammad bin Jabir, Hafiz Haythami said: وهو ضعيف عند الجمهور and he is considered weak by the majority.
Saidna Abu Musa al-Ash'ari رضي الله عنه said: The Noble Prophet ﷺ fell ill, and as his illness worsened, he said: Command Abu Bakr to lead the people in prayer.
Thus, he (Abu Bakr رضي الله عنه) led the people in prayer during the life of the Noble Prophet ﷺ.
Saidna Abu Musa al-Ash'ari رضي الله عنه informed the people about the prayer of the Messenger of Allah ﷺ, and he raised his hands before bowing and after bowing.
Hattan bin Abdullah al-Raqashi رحمه الله said that Abu Musa al-Ash'ari رضي الله عنه raised his hands at the beginning of the prayer, at the time of bowing, and after raising his head from bowing.
It is narrated from Sayyidina Jabir bin Abdullah رضي الله عنه that he heard the Messenger of Allah ﷺ say three days before his death: "You should meet death only in a state of good opinion of Allah."
Sayyidina Jabir رضي الله عنه also narrated that when the Messenger of Allah ﷺ called for paper during his illness in which he passed away, to write something for his Ummah so that they would not go astray nor lead others astray, there was a commotion in the house and discussions ensued. Then Umar bin al-Khattab رضي الله عنه spoke, and the Noble Prophet ﷺ abandoned this intention.
This means that the hadith regarding writing in the final moments has been abrogated.
Sayyidina Jabir bin Abdullah رضي الله عنه narrated that he saw the Messenger of Allah ﷺ praying in the same manner, meaning he would raise his hands at the beginning of the prayer, before bowing, and after bowing.
It is narrated from Abu al-Zubair Muhammad bin Muslim bin Tadrus al-Makki رحمه الله that I saw Jabir (رضی اللہ عنہ) raising his hands at the beginning of the prayer, before and after the bowing (ruku).
In addition to him, there are other narrations from the Companions. For example:
➊ Sayyidina Umar رضي الله عنہ was present in Medina at the time of the passing of the Prophet ﷺ, and he was so distressed that he could not believe in the death of the Prophet ﷺ. Later, after being advised by Sayyidina Abu Bakr رضي الله عنہ, he returned and dropped his sword.
For the raised hands before and after ruku, refer to the explanation of Sunan al-Tirmidhi by Ibn Sayyid al-Nas
For Sayyidina Umar رضي الله عنہ's own practice, refer to Al-Khilafat by Al-Bayhaqi
It should be noted that there is no evidence of Sayyidina Umar رضي الله عنہ abandoning the raising of hands, and the narration presented by some Hanafis from Ibrahim al-Nakha'i is weak due to his being a mudallis.
➋ Sayyidina Abdullah bin Abbas رضي الله عنہ narrated hadiths from the last days of the Messenger of Allah ﷺ. For example, see Sahih al-Bukhari
Abu Hamzah narrated that I saw (Abdullah) bin Abbas رضي الله عنهما raising his hands at the beginning of the prayer, at the time of bowing, and when he raised his head from the bowing.
In the following books, instead of Abu Hamzah, it is written as Abu Jamarah:
Musannaf Ibn Abi Shaybah
Sayyidina Abdullah bin Abbas رضي الله عنهما had two students as follows:
◈ Abu Hamzah al-Qassab
Imran bin Abi Ata al-Asadi Mawlahum, al-Wasiti
◈ Abu Jamarah al-Dhab'i
Nasr bin Imran bin Isam al-Basri
Here, the first narrator, namely Abu Hamzah al-Qassab, is meant, for two reasons:
First: Among the students of Imran bin Abi Ata are Hisham, and among the teachers of Hisham is the name of Imran bin Abi Ata, while among the students of Nasr bin Imran, the name of Hisham or among the teachers of Hisham, the name of Nasr bin Imran is not found. See Tahdhib al-Kamal.
Second: In Musannaf Abdul Razzaq
A note: A writer from the false Deobandi caravan, Shabir Ahmad (Deobandi), has written:
It is narrated from Abu Jamarah that...
This does not establish the "sect" of the non-followers in any way, because: 1: In its chain, Abu Jamarah (ج کے ساتھ) is unknown, thus the chain is not authentic.
It is unfortunate that the non-followers have distorted it and made it Abu Hamzah.
It is stated that the Ahl al-Hadith did not distort, but in several copies of Musannaf Ibn Abi Shaybah, it is written as Abu Hamzah, and the remaining details have already been mentioned. In the copy of Muhammad Awamah (a staunch Hanafi follower), it is also Abu Hamzah, so if the accusation of distortion is to be made, it should be directed at your "elders." If Abu Jamarah is a narrator in this chain, then this chain is completely authentic, and what significance does it hold to call Abu Jamarah a "unknown" person like Shabir Ahmad?
If Abu Hamzah is a narrator in it, then this chain is حسن لذاتہ.
Is there not a single person from the Deobandi community who can explain to Shabir Ahmad Deobandi that one should not attempt to become a "Mufti" while being ignorant, otherwise disgrace and humiliation will burst forth in the middle of the square, and "dishonor" will worsen.
Dear readers! The hadiths narrated by Sayyidina Malik bin al-Huwairith and Sayyidina Wail bin Hajar رضي الله عنہم are also related to the last life of the Prophet ﷺ.
➌ Sayyidina Abu Hurairah رضي الله عنہ used to say about his prayer: And by the One in whose hand is my soul! I surely resemble the Messenger of Allah ﷺ more than all of you; this was indeed his prayer until he departed from this world.
Sayyidina Abu Hurairah رضي الله عنہ narrated that he raised his hands when bowing and every time he rose from the bowing, and he said: I am the most similar to the prayer of the Messenger of Allah ﷺ among you all.
This hadith is both مرفوع and موقوف, and in another narration of Sayyidina Abu Hurairah رضي الله عنہ, it is mentioned that he raised his hands at the Takbir al-Ihram, when saying Takbir for bowing, and when rising from the bowing.
Considering this narration, the addition of "for bowing" and "from bowing" was made in the brackets of the above narration, because hadith explains hadith.
In this research article, we have established that the Companions who observed the last life of the Messenger of Allah ﷺ narrated the raising of hands before and after bowing, and after the passing of the Prophet ﷺ, these Companions acted upon raising hands, while the abandonment of raising hands or abrogation of raising hands is not established with any authentic or حسن لذاتہ chain from the Messenger of Allah ﷺ or any Companion, therefore, the claim of some individuals that raising hands is abandoned or abrogated is incorrect and false.
وما علينا إلا البلاغ(13/ Shawwal 1433 AH corresponding to 1/ September 2012)
الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين ، أما بعد:
The Messenger of Allah ﷺ used to raise his hands before and after bowing in prayer. This hadith has been narrated by many of the Companions رضي الله عنهم, and it is mutawatir. Among these Companions رضي الله عنهم, five narrations are presented with verification, commentary, and benefits, which were performed by those who prayed behind the Noble Prophet ﷺ during his final life and were present in Medina at the time of his passing:
① Sayyidina Abdullah ibn Umar رضي الله عنه
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that صلى بنا النبى صلى الله عليه وسلم العشاء فى آخر حياته فلما سلم قام ... the Prophet ﷺ led us in the Isha prayer during the last days of his life, and when he turned to give the salam, he stood up.
Reference: (Sahih al-Bukhari, Vol. 1, p. 22, Hadith 116, Book of Knowledge, Chapter on Discussing Knowledge, Sahih Muslim, Vol. 2, p. 310, Hadith 2537)
This hadith confirms that Sayyidina Ibn Umar رضي الله عنه prayed behind the Prophet ﷺ during the latter part of his life.
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that when the illness of the Messenger of Allah ﷺ became severe, he said: "Order Abu Bakr to lead the people in prayer."
Reference: (Sahih al-Bukhari: 682)
This is also an incident from the last days of the Prophet ﷺ.
It is narrated from Sayyidina Abdullah ibn Umar رضي الله عنهما that رأيت رسول الله صلى الله عليه وسلم إذا قام فى الصلاة رفع يديه حتى تكونا حذو منكبيه و كان يفعل ذلك حين يكبر للركوع و يفعل ذلك إذا رفع رأسه من الركوع ... I saw the Messenger of Allah ﷺ, when he stood for prayer, he raised his hands to his shoulders, and he did the same when bowing, and when he raised his head from bowing, he did it in the same manner.
Reference: (Sahih al-Bukhari, Vol. 1, p. 102, Hadith 736, Sahih Muslim, Vol. 1, p. 168, Hadith 390, Dar al-Salam numbering: 862, and he said: "When he stood for prayer")
The actions of the narrator: Now, the actions of the narrator of this hadith are presented:
➊ Imam Salim ibn Abdullah ibn Umar رحمه الله said: رأيت أبى يفعله I saw my father Abdullah ibn Umar رضي الله عنهما doing this (raising hands at the beginning of prayer, raising hands at the time of bowing, and raising hands after bowing).
Reference: (Hadith al-Siraj, Vol. 2, pp. 34-35, Hadith 115, and its chain is authentic)
➋ Imam Nafi' رحمه الله said that Ibn Umar رضي الله عنهما, when entering prayer, would say the takbir and raise his hands, when bowing he would raise his hands, and when he said "Sami' Allahu liman Hamidah," he would raise his hands...
Reference: (Sahih al-Bukhari: 739 and its chain is authentic, Sharh al-Sunnah by al-Baghawi, 21/3, Hadith 560, and he said: "This hadith is authentic")
➌ Muharib ibn Dithar رحمه الله said: I saw Abdullah ibn Umar رضي الله عنه, when he began prayer, he would say the takbir 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).
Reference: (Juz' Raf' al-Yadayn by al-Bukhari: 48 and its chain is authentic)
➍ Abu al-Zubair Muhammad ibn Muslim ibn Tadris al-Makki رحمه الله said: رأيت ابن عمر و ابن الزبير يرفعان أيديهما إذا ركعا و إذا رفعا I saw Ibn Umar and Ibn Zubair رضي الله عنهما, they would raise their hands when bowing and (when) standing up from bowing.
Reference: (Kitab al-'Ilal by al-Athram, cited in al-Tamhid, 9/217 and its chain is good)
It should be noted that Sayyidina Abdullah ibn Zubair رضي الله عنه was born in Medina after the Hijrah and he is a witness to the last days of the Prophet ﷺ.
In comparison to these authentic and established narrations, there is no single authentic or good narration that establishes the abandonment of raising the hands from Sayyidina Ibn Umar رضي الله عنه, and the two narrations presented by the Hanafis in this regard are weak and rejected, the details of which are as follows:
➊ Ibn Farqad: أخبرنا محمد بن أبان بن صالح عن عبد العزيز بن حكيم قال: رأيت ابن عمر يرفع يديه حذاء أذنيه فى أول تكبيرة افتتاح الصلاة ولم يرفعهما فيما سوى ذلك.
Reference: (Muwatta Ibn Farqad, 1/140-141, Hadith 108, published by Maktabah al-Bushra, Karachi)
The chain of this narration is rejected for two reasons:
First: Ibn Farqad is considered weak and discredited by the majority of hadith scholars.
Reference: (See Research Articles, 2/341-364)
Second: Muhammad ibn Aban ibn Salih is considered a weak and discredited narrator by the majority of hadith scholars.
Reference: (See Research Articles, 3/126)
➋ Abu Bakr ibn Ayyash from Husayn from Mujahid, etc.
Reference: (Sharh Ma'ani al-Athar, 1/225, Nasb al-Rayah, 1/409)
This narration is weak due to the mistake and confusion of Abu Bakr ibn Ayyash (who is considered trustworthy and has good hadith by the majority). Imam Ahmad ibn Hanbal said: "This is false."
Reference: (Masail Ahmad, narration of Ibn Hani, 50/1)
Imam Yahya ibn Ma'in said: "The narration of Abu Bakr from Husayn is his confusion; this narration has no basis."
Reference: (Juz' Raf' al-Yadayn by al-Bukhari: 16, Nasb al-Rayah, 392/1)
Imam al-Daraqutni said: قاله أبو بكر بن عياش عن حصين وهو وهم منه أو من حصين
Reference: (Al-'Ilal, Vol. 13, p. 16, Question 2902)
Qari Abu Bakr ibn Ayyash رحمه الله, who is considered trustworthy by the majority, has been described by his student Imam Abu Nu'aym al-Fadl ibn Dakin al-Kufi رحمه الله as: لم يكن من شيوخنا أكثر غلطا من أبى بكر بن عياش "There was no one among our teachers who made more mistakes than Abu Bakr ibn Ayyash."
Reference: (Tarikh Baghdad, 14/378 and its chain is authentic)
Imam al-Tirmidhi stated in one place: و أبو بكر بن عياش كثير الغلط
Reference: (Sunan al-Tirmidhi: 2567)
It has been established that the narration of Abu Bakr ibn Ayyash regarding the abandonment of raising the hands is incorrect, confused, and weak, while his other narrations (except for this narration for which specific criticism is established) are good.
Narration from Narration: The Practice of the Tabi'i
The following students of Sayyidina Ibn Umar رضي الله عنهما also raised their hands before and after the bowing (ruku):
◈ Salim bin Abdullah bin Umar رحمه الله
Reference: (Hadith al-Siraj 2/34-35 H 115, its chain is authentic, part of Raising the Hands by Bukhari: 62, its chain is good)
◈ Tawus bin Kaysan رحمه الله
Reference: (Al-Sunan al-Kubra by Al-Bayhaqi 2/74, its chain is authentic, Al-Jami' li-Akhlaq al-Rawi wa Adab al-Sami' 1/118 H 101, from the one who only listened to the narration while the one who narrated it was present, another version 1/175 H 104)
② Sayyidina Anas bin Malik Al-Ansari Al-Madani رضي الله عنه
It is narrated from Sayyidina Anas bin Malik رضي الله عنه that the Prophet ﷺ passed away during an illness, and during those days, Abu Bakr رضي الله عنه led the prayers for him, until on Monday, when the rows were established for prayer, the Prophet ﷺ lifted the curtain of the room and looked towards us.
Reference: (Sahih Bukhari: 680, Book of Adhan, Chapter: The People of Knowledge and Virtue are Most Deserving of Leading the Prayer, Sahih Muslim: 419, Darussalam numbering: 944)
He passed away on that very day, thus it is established that Sayyidina Anas رضي الله عنه was present close to the Prophet ﷺ on the day of his passing in Medina Tayyiba.
In a narration, Sayyida Fatimah رضي الله عنها said: O Anas! Were your hearts content when you were placing soil on the grave of the Messenger of Allah ﷺ?
Reference: (Sahih Bukhari: 4462)
It is established that after the passing of the Messenger of Allah ﷺ, Anas رضي الله عنه was still present in Medina and was among those who buried him in the blessed chamber and the grave of the garden of Paradise, meaning he is a witness to the last days of the Prophet ﷺ.
Imam Abu Ya'la al-Mawsili رحمه الله stated: حدثنا أبو بكر بن أبى شيبة : حدثنا عبد الوهاب الثقفي عن حميد الطويل عن أنس قال: رأيت رسول الله صلى الله عليه وسلم يرفع يديه إذا افتتح الصلاة و إذا ركع و إذا رفع رأسه من الركوع.
Anas رضي الله عنه narrated that he saw the Messenger of Allah ﷺ, and when he began the prayer, he would raise his hands, and when he bowed and when he raised his head from bowing, he would raise his hands.
Reference: (Musnad Abu Ya'la 6/424-425 Hadith 1038, and its chain is authentic)
Hamid al-Tawil is a trustworthy mudallis, but the narration from Sayyidina Anas رضي الله عنه through 'an is also authentic, thus raising an objection regarding tadlis here is incorrect.
Reference: (See Research Articles 5/215-217)
The Actions of the Narrator:
➊ It is narrated from Asim al-Ahwal رحمه الله that he saw Anas bin Malik رضي الله عنه when he began the prayer, he said the Takbir and raised his hands. He would raise his hands at the time of bowing and when he lifted his head from bowing.
Reference: (Juz' Raf' al-Yadayn by Bukhari: 20, and its chain is authentic)
➋ It is narrated from Hamid al-Tawil (رحمہ اللہ) that Anas (رضی اللہ عنہ) would raise his hands when he entered the prayer, and when he bowed and when he lifted his head from bowing, he would raise his hands.
Reference: (Musannaf Ibn Abi Shaybah 1/235 Hadith 2433, and its chain is authentic)
It should be noted that the abandonment of raising hands is never established from Sayyidina Anas رضي الله عنه.
③ Sayyidina Abu Bakr al-Siddiq رضي الله عنه
In the hadith of Sayyidina Anas رضي الله عنه, it is mentioned that during the illness in which the Prophet ﷺ passed away, Abu Bakr (al-Siddiq رضي الله عنه) led the prayers for the people, and on the day the Prophet ﷺ passed away, Abu Bakr رضي الله عنه also led the prayer.
Reference: (See Sahih Bukhari: 680, Sahih Muslim: 419, Dar al-Salam 944)
It is established from Sayyidina Abu Bakr al-Siddiq رضي الله عنه that he said:
I prayed behind the Messenger of Allah ﷺ. He would raise his hands before bowing and after bowing when starting the prayer.
Reference: (Al-Sunan al-Kubra by al-Bayhaqi 2/73, and he said: Its narrators are trustworthy; Al-Muhadhdhab fi Ikhtisar al-Sunan al-Kabir by al-Dhahabi 2/49 Hadith 1943, and he said: Its narrators are trustworthy; Al-Khasa'is al-Habir by Ibn Hajar al-Asqalani 1/219 Hadith 328, and he said: Its narrators are trustworthy; I say: and its chain is authentic)
For details, see my book Noor al-Aynayn
Reference: (p. 120-121)
The Practice of the Narrator:
Saidna Abdullah bin Zubair رضي الله عنه said: I prayed behind Abu Bakr as-Siddiq رضي الله عنه. He would raise his hands at the beginning of the prayer, before bowing, and after bowing.
Reference: (Al-Sunan al-Kubra lil-Bayhaqi 2/73, and its chain is authentic)
It should be noted that the abandonment of raising the hands by Saidna Abu Bakr as-Siddiq رضي الله عنه is not established at all, and in this regard, the narration of Muhammad bin Jabir al-Yamami is weak and rejected due to its weakness and flaws. Regarding Muhammad bin Jabir, Hafiz Haythami said: وهو ضعيف عند الجمهور and he is considered weak by the majority.
Reference: (Majma' al-Zawa'id 5/191)
④ Saidna Abu Musa al-Ash'ari رضي الله عنه
Saidna Abu Musa al-Ash'ari رضي الله عنه said: The Noble Prophet ﷺ fell ill, and as his illness worsened, he said: Command Abu Bakr to lead the people in prayer.
Thus, he (Abu Bakr رضي الله عنه) led the people in prayer during the life of the Noble Prophet ﷺ.
Reference: (Sahih Bukhari: 678, Sahih Muslim: 420, Dar al-Salam: 948)
Saidna Abu Musa al-Ash'ari رضي الله عنه informed the people about the prayer of the Messenger of Allah ﷺ, and he raised his hands before bowing and after bowing.
Reference: (See Sunan al-Daraqutni 1/292 Hadith 1111, and its chain is authentic, Noor al-Aynayn pp. 118-119)
The Action of the Narrator:
Hattan bin Abdullah al-Raqashi رحمه الله said that Abu Musa al-Ash'ari رضي الله عنه raised his hands at the beginning of the prayer, at the time of bowing, and after raising his head from bowing.
Reference: (Sunan al-Daraqutni 1/292 Hadith 1111, summarized and its chain is authentic)
⑤ Saidna Jabir bin Abdullah al-Ansari رضي الله عنه
It is narrated from Sayyidina Jabir bin Abdullah رضي الله عنه that he heard the Messenger of Allah ﷺ say three days before his death: "You should meet death only in a state of good opinion of Allah."
Reference: (Sahih Muslim: 2877, Dar al-Salam: 7231, 7229)
Sayyidina Jabir رضي الله عنه also narrated that when the Messenger of Allah ﷺ called for paper during his illness in which he passed away, to write something for his Ummah so that they would not go astray nor lead others astray, there was a commotion in the house and discussions ensued. Then Umar bin al-Khattab رضي الله عنه spoke, and the Noble Prophet ﷺ abandoned this intention.
Reference: (Tabaqat Ibn Sa'd 2/243, its chain is authentic)
This means that the hadith regarding writing in the final moments has been abrogated.
Sayyidina Jabir bin Abdullah رضي الله عنه narrated that he saw the Messenger of Allah ﷺ praying in the same manner, meaning he would raise his hands at the beginning of the prayer, before bowing, and after bowing.
Reference: (Musnad al-Siraj p. 39 H92, its chain is good, another version p. 62-63 Sunan Ibn Majah: 868)
It is narrated from Abu al-Zubair Muhammad bin Muslim bin Tadrus al-Makki رحمه الله that I saw Jabir (رضی اللہ عنہ) raising his hands at the beginning of the prayer, before and after the bowing (ruku).
Reference: (Musnad al-Siraj: 92, its chain is حسن)
In addition to him, there are other narrations from the Companions. For example:
➊ Sayyidina Umar رضي الله عنہ was present in Medina at the time of the passing of the Prophet ﷺ, and he was so distressed that he could not believe in the death of the Prophet ﷺ. Later, after being advised by Sayyidina Abu Bakr رضي الله عنہ, he returned and dropped his sword.
For the raised hands before and after ruku, refer to the explanation of Sunan al-Tirmidhi by Ibn Sayyid al-Nas
Reference: (Manuscript 2/217)
, Nur al-Aynayn
Reference: (pp. 195-196)
, and Al-Jami' li-Akhlaq al-Rawi wa Adab al-Sami'
Reference: (1/118 Hadith 101)
.For Sayyidina Umar رضي الله عنہ's own practice, refer to Al-Khilafat by Al-Bayhaqi
Reference: (Cited in Al-Nafh al-Shadhi Sharh Jami' al-Tirmidhi by Ibn Sayyid al-Nas al-‘Umari, printed 4/390)
.It should be noted that there is no evidence of Sayyidina Umar رضي الله عنہ abandoning the raising of hands, and the narration presented by some Hanafis from Ibrahim al-Nakha'i is weak due to his being a mudallis.
➋ Sayyidina Abdullah bin Abbas رضي الله عنہ narrated hadiths from the last days of the Messenger of Allah ﷺ. For example, see Sahih al-Bukhari
Reference: (4432, 4443, 4444, 4454, 4455-4457, 5478)
and Tabaqat Ibn Sa'd
Reference: (2/252, its chain is حسن)
.Abu Hamzah narrated that I saw (Abdullah) bin Abbas رضي الله عنهما raising his hands at the beginning of the prayer, at the time of bowing, and when he raised his head from the bowing.
Reference: (Musannaf Ibn Abi Shaybah, edition Muhammad Awamah 2/411 Hadith 2446, edition Al-Jum'ah wal-Lahid 2/63 Hadith 2443, part on raising hands for Bukhari: 21)
.In the following books, instead of Abu Hamzah, it is written as Abu Jamarah:
Musannaf Ibn Abi Shaybah
Reference: (1966 edition, vol. 1, p. 235, and in its margin: Abu Hamzah)
وبعض النسخSayyidina Abdullah bin Abbas رضي الله عنهما had two students as follows:
◈ Abu Hamzah al-Qassab
Reference: (Tahdhib al-Kamal 4/178, manuscript vol. 2, p. 699)
Imran bin Abi Ata al-Asadi Mawlahum, al-Wasiti
Reference: (Taqrib al-Tahdhib: 5162)
⋆ صدوق وثقه الجمهور◈ Abu Jamarah al-Dhab'i
Reference: (Tahdhib al-Kamal, manuscript vol. 2, p. 699)
Nasr bin Imran bin Isam al-Basri
Reference: (Taqrib al-Tahdhib: 7122)
ثقه ثبتHere, the first narrator, namely Abu Hamzah al-Qassab, is meant, for two reasons:
First: Among the students of Imran bin Abi Ata are Hisham, and among the teachers of Hisham is the name of Imran bin Abi Ata, while among the students of Nasr bin Imran, the name of Hisham or among the teachers of Hisham, the name of Nasr bin Imran is not found. See Tahdhib al-Kamal.
Second: In Musannaf Abdul Razzaq
Reference: (69/2 Hadith 2523, second edition: 2526)
, in the same narration of Hisham, there is a specification of "Abu Hamzah Mawla Bani Asad," and Imran bin Abi Ata is Asadi, while the Asadi status of Nasr bin Imran is not established.A note: A writer from the false Deobandi caravan, Shabir Ahmad (Deobandi), has written:
It is narrated from Abu Jamarah that...
This does not establish the "sect" of the non-followers in any way, because: 1: In its chain, Abu Jamarah (ج کے ساتھ) is unknown, thus the chain is not authentic.
Reference: (Delhi edition, Uswah p. 27)
It is unfortunate that the non-followers have distorted it and made it Abu Hamzah.
Reference: (Part on Raising Hands translated by Hazrat Okaraawi p. 279)
Reference: (Qafila vol. 6, issue 3, p. 31)
It is stated that the Ahl al-Hadith did not distort, but in several copies of Musannaf Ibn Abi Shaybah, it is written as Abu Hamzah, and the remaining details have already been mentioned. In the copy of Muhammad Awamah (a staunch Hanafi follower), it is also Abu Hamzah, so if the accusation of distortion is to be made, it should be directed at your "elders." If Abu Jamarah is a narrator in this chain, then this chain is completely authentic, and what significance does it hold to call Abu Jamarah a "unknown" person like Shabir Ahmad?
If Abu Hamzah is a narrator in it, then this chain is حسن لذاتہ.
Is there not a single person from the Deobandi community who can explain to Shabir Ahmad Deobandi that one should not attempt to become a "Mufti" while being ignorant, otherwise disgrace and humiliation will burst forth in the middle of the square, and "dishonor" will worsen.
Dear readers! The hadiths narrated by Sayyidina Malik bin al-Huwairith and Sayyidina Wail bin Hajar رضي الله عنہم are also related to the last life of the Prophet ﷺ.
➌ Sayyidina Abu Hurairah رضي الله عنہ used to say about his prayer: And by the One in whose hand is my soul! I surely resemble the Messenger of Allah ﷺ more than all of you; this was indeed his prayer until he departed from this world.
Reference: (Sunan Nasai: 1157, Sahih Bukhari: 803)
Sayyidina Abu Hurairah رضي الله عنہ narrated that he raised his hands when bowing and every time he rose from the bowing, and he said: I am the most similar to the prayer of the Messenger of Allah ﷺ among you all.
Reference: (Al-Mukhlisiyat 2/139 Hadith 1229, its chain is حسن)
This hadith is both مرفوع and موقوف, and in another narration of Sayyidina Abu Hurairah رضي الله عنہ, it is mentioned that he raised his hands at the Takbir al-Ihram, when saying Takbir for bowing, and when rising from the bowing.
Reference: (Part on Raising Hands for Bukhari: 22, its chain is صحيح)
Considering this narration, the addition of "for bowing" and "from bowing" was made in the brackets of the above narration, because hadith explains hadith.
In this research article, we have established that the Companions who observed the last life of the Messenger of Allah ﷺ narrated the raising of hands before and after bowing, and after the passing of the Prophet ﷺ, these Companions acted upon raising hands, while the abandonment of raising hands or abrogation of raising hands is not established with any authentic or حسن لذاتہ chain from the Messenger of Allah ﷺ or any Companion, therefore, the claim of some individuals that raising hands is abandoned or abrogated is incorrect and false.
وما علينا إلا البلاغ(13/ Shawwal 1433 AH corresponding to 1/ September 2012)
