Raising the hands while going into and coming out of Ruku is established by mutawatir hadiths Raf’ al-Yadain is proven by mutawatir hadiths.
Hafiz Zahabi, may Allah have mercy on him (d. 748 AH), declared Raf’ al-Yadain as “Sunnah Mutawatirah.”
Allama Zarkashi writes:
وفي دعوي أن أحاديث الرفع فيما عدا التحريم لم تبلغ مبلغ التواتر نظر، وكلام البخاري في كتاب رفع اليدين مصرح ببلوغھا ذلك.
“This claim is questionable that except for Takbir al-Tahrimah, the hadiths of raising the hands did not reach the level of mutawatir; the book (except Raf’ al-Yadain) explicitly states that Imam Bukhari’s narrations have reached the level of mutawatir.”
Hafiz Ibn Hajar, may Allah have mercy on him, states:
وفي دعوي ابن كثير أن حديث رفع اليدين في أول الصلاة دون حديث رفع اليدين عندالركوع متواتر نظر، فان كل من روي الأول روي الثاني الا اليسير.
“Hafiz Ibn Kathir’s claim that raising the hands at the beginning of prayer is mutawatir but not at the time of Ruku is questionable; rather, except for one or two narrators, every narrator who reported the first raising of the hands also reported the second raising of the hands.”
Those who oppose raising the hands have no elevated, authentic, or specific evidence. Below is an impartial review of the Hanafi evidences.
Evidence Number 1
Sayyiduna Abdullah bin Masood رضي الله عنه narrates about the Holy Prophet صلی اللہ علیہ وسلم:
أنه كان يرفع يديه في أول تكبيرة، ثم لا يعود.
“You used to raise your hands in the first Takbeer, then you would not do it again.”
Commentary:
➊ This narration is “weak” (Da‘eef),
It includes Sufyan Thawri, who is unanimously considered a “Mudallis” (one who conceals the chain of narration). In all chains, he narrates with “‘an” (from), and explicit hearing (Sama‘) is not established. It is a Muslim principle that when a trustworthy Mudallis narrates a hadith with “‘an” or “qala” (he said) outside of Bukhari and Muslim, the hadith is considered weak.
The narrator of this hadith, Imam Abdullah bin Mubarak رحمه الله (d. 181 AH), asked Imam Hashim bin Bashir رحمه الله (d. 183 AH), “Why do you practice Tadlis (concealment)?” He replied:
ان كبيريك قد دلسا الأعمش وسفيان.
“Your two elders, Imam Al-A’mash and Imam Sufyan رحمه الله عليهما, also practiced Tadlis.”
Imam ‘Ayni Hanafi writes:
سفيان من المدلسين، والمدلس لا يحتج بعنعنته الا أن يثبت سماعه من طريق آخر.
“Sufyan is among the Mudallis narrators, and the narration of a Mudallis is not accepted based on ‘an‘anah (chain of narration) unless his hearing (Sama‘) is established in another chain.”
➋ This “weak” narration is general, whereas there are specific hadiths regarding raising the hands when going into Ruku‘ and when rising from Ruku‘. The specific takes precedence over the general, so this hadith cannot be used as evidence against raising the hands.
➌ Those who oppose raising the hands should explain why, while disregarding this hadith, they themselves raise their hands in Witr and the two Eid prayers besides the first Takbeer?
The hadith of Ibn Masood رضي الله عنه in the eyes of the Muhadditheen:
① Imam Abdullah bin Mubarak رحمه الله says:
لم يثبت عندي حديث ابن مسعود.
“In my view, the hadith of Ibn Masood is not established.”
② Imam Abu Dawood رحمه الله after mentioning this hadith says:
وليس ھو بصحيح علي ھذا اللفظ.
“This hadith is not authentic with these words.”
③ Imam Abu Hatim al-Razi رحمه الله says:
ھذا خطأ.
“This is an error.”
④ Imam Daraqutni رحمه الله says:
وليس قول من قال: ثم لم يعد محفوظا.
“The narrator who said that the Prophet did not raise his hands again, his narration is not reliable.”
⑤ Imam Ibn Hibban رحمه الله says:
ھو في الحقيقة أضعف شئ يعول عليه، لأن له عللا تبطله.
“In reality, this is the weakest thing that is relied upon, because it contains many defects that render it invalid.”
Note:
If someone says that Imam Tirmidhi رحمه الله called this hadith “Hasan,” the answer is that in the reliable books of the Hanafi school it is written:
“Ibn Dahiya said in his book ‘Al-‘Ilm al-Mashhoor’ that Imam Tirmidhi رحمه الله declared many fabricated (Mawdu‘) and weak narrations as ‘Hasan’ in his book.”
Argument Number 2
It is narrated from Sayyiduna Jabir رضي الله عنه, who says:
خرج علينا رسول الله صلي الله عليه وسلم، فقال: مالي أراكم رافعي أيديكم كأنھا أذناب خيل شمس؟ اسكنوا في الصلاة!
The Messenger of Allah ﷺ came to us and said, “What is the matter with me that I see you raising your hands like the tails of rebellious horses? Be calm in prayer!”
Commentary:
➊ In this “Sahih” hadith, the raising of hands (raf‘ al-yadayn) is not negated when going into or rising from rukū‘ (bowing); rather, the scholars of hadith unanimously agree that it relates to the tashahhud and salam, not to the standing position. This narration of Tamim bin Tarfa, in a concise form, is found in Musnad al-Imam Ahmad
, which includes the words “wa hum qu‘ūd” (meaning the Prophet ﷺ gave this instruction while the companions were sitting in tashahhud). Its clarification and confirmation are also found in another narration from Sayyiduna Jabir bin Samurah رضي الله عنه, who said:
كنا اذا صلينا مع رسول الله صلی الله عليه وسلم قلنا: السلام عليكم ورحمه الله، السلام عليكم ورحمة الله، وأشار بيده الي الجانبين، فقال رسول الله صلی الله عليه وسلم: علام تؤمون بأيديكم كأنھا أذناب خيل شمس؟ انما يكفي أحدكم أن يضع يده علي فخذه، ثم يسلم علي أخيه من علي يمينه وشماله.
“When we prayed in congregation with the Messenger of Allah ﷺ, we would say ‘As-salamu ‘alaykum wa rahmatullah, as-salamu ‘alaykum wa rahmatullah’ while gesturing with our hands on both sides. The Messenger of Allah ﷺ said, ‘Why do you gesture with your hands like the tails of rebellious horses? It is sufficient for one of you to place his hand on his thigh and then greet his brother praying beside him with salam to the right and left.'”
This narration also clarifies the meaning of the above narration. Moreover, the understanding of the muhaddithin (hadith scholars) is like icing on the cake. Therefore, claiming that this hadith abrogates the raising of hands (raf‘ al-yadayn) is not befitting for the Ahl al-Haqq (people of truth). No muhaddith has presented this hadith as evidence against raising the hands. How can a believer accept that the action which the Noble Prophet ﷺ himself used to perform, and which he saw his companions doing, was likened to the movement of rebellious horses’ tails?
Regarding this hadith, the Deobandi scholar “Sheikh al-Hind” Mahmood al-Hasan Deobandi says: “Answering with the narration of the tails of horses is not just from the perspective of fairness because it concerns Islam.”
Regarding this hadith, Janab Muhammad Taqi Usmani Hayati Deobandi says:
But the fair thing is that the Hanafi argument from this hadith is doubtful and weak, because the specification of the time of salam in the narration of Ibn al-Qabtiyyah is present, and in its presence, it is apparent and obvious that Sayyiduna Jabir رضي الله عنه’s hadith relates to raising the hands at salam. To consider the two hadiths separately, while both have the same narrator and similar text, is not free from inconsistency. The reality is that it is one hadith related to raising the hands at salam. Ibn al-Qabtiyyah’s method is detailed, and the other is concise and brief; therefore, the second method should be applied to the first. Perhaps this is why Hazrat Anwar Shah Sahib Kashmiri Noorullah Marqah did not mention this hadith among the Hanafi evidences.
The famous Hanafi, Imam Ibn Abi al-Izz (may Allah have mercy on him, died 792 AH) writes about this hadith:
وما استدل به من حديث جابر بن سمرة رضي الله عنه قال: خرج علينا رسول الله ﷺ فقال: مالي أراكم رافعي أيديكم كأنھا أذناب خيل شمس؟ اسكنوا في الصلاة! رواه مسلم، وأن الأمر بالسكون في الصلاة ينافي الرفع عندالركوع والرفع منه لا يقوي، لأنه قد جاء في رواية أخري لمسلم عنه، قال: صلينا مع رسول الله ﷺ، فكنا اذا سلمنا، قلنا بأيدينا: السلام عليكم، فنظر الينا رسول الله ﷺ، فقال: ما لكم تشيرون بأيديكم كأنھا أذناب خيل شمس، اذا سلم أحدكم فليلتفت الي صاحبه، ولا يؤمي بيده۔ وأيضا فلا نسلم أن الأمر بالسكون في الصلا ينافي الرفع عند الركوع والرفع منه، لأن الأمر بالسكون ليس المراد منه ترك الحركة في الصلاة مطلقا، بل الحركة المنافية للصلاة بدليل شرع الحركة للركوع والسجود ورفع اليدين عند تكبيرة الافتتاح وتكبير القنوت وتكبيرات العيدين، فان قيل: خرج ذلك بدليل، قيل: وكذلك خرج الرفع عند الركوع والرفع منه بدليل، فعلم أن المراد منه الاشارة بالسلام باليد.
And the argument from the Sahih Muslim hadith of Sayyiduna Jabir رضي الله عنه that the Messenger of Allah ﷺ forbade raising the hands like the tails of rebellious horses and commanded calmness in prayer, and that this command of calmness in prayer contradicts raising the hands when going into and rising from rukū‘, is not strong. Because in another narration from Jabir رضي الله عنه in Sahih Muslim, it is said: “We (the companions) prayed in congregation with the Messenger of Allah ﷺ, and when we gave salam, we gestured with our hands while saying ‘As-salamu ‘alaykum.’ The Noble Prophet ﷺ looked at us and said, ‘What is the matter with you that you gesture with your hands like the tails of rebellious horses? When one of you gives salam, he should turn his face to his brother and not gesture with his hand.'”
Similarly, we do not accept that the command of calmness in prayer negates raising the hands, because the command of calmness does not mean that all movement in prayer should cease, but rather it negates the movement that contradicts prayer. The evidence is that raising the hands is prescribed with rukū‘, sujūd, takbīr al-ihram, qunūt takbīr, and the takbīrāt of ‘Eid (which are also movements).
If someone says that this movement is excluded with evidence (prohibition), the same answer applies that raising the hands when going into and rising from rukū‘ is also excluded with evidence (prohibition).
It is understood that this (Sahih Muslim hadith of Jabir رضي الله عنه) refers to gesturing with the hand at salam.”
After such clarification, if anyone still presents this hadith against the beloved Sunnah of the Prophet ﷺ regarding raising the hands, it is regrettable that he speaks such distant and strange things based on ignorance!
Hafiz Ibn al-Mulqin (may Allah have mercy on him, 723–804 AH) writes about this hadith:
وھو حديث جابر بن سمرة، فجعله معارضا لما قدمناه من أقبح الجھالات لسنة سيدنا رسول الله ﷺ، لأنه لم يرد في رفع الأيدي في الركوع والرفع منه، وانما كانوا يرفعون أيديھم في حالة السلام من الصلاة ويشيرون بھا الي الجانبين، يريدون بذلك السلام علي من علي الجانبين، وھذا لا اختلاف فيه بين أھل الحديث، ومن له أدني اختلاط بأھله، وبرھان ذلك أن مسلم بن الحجاج رواه في صحيحه من طريقين.
“This is the hadith of Jabir bin Samurah رضي الله عنه. To oppose it to our presented narrations (of raising the hands) is the worst ignorance against the Sunnah of our Noble Prophet ﷺ, because this hadith is not about going into or rising from rukū‘. The real matter is that the companions used to raise their hands and gesture on both sides when giving salam in prayer, intending to greet. There is no disagreement among the muhaddithin and those even remotely connected to them. The evidence is that Imam Muslim narrated this hadith in his Sahih with two chains of narration…”
The commentator of Sahih Muslim, Hafiz Nawawi (may Allah have mercy on him, died 676 AH) writes:
وأما حديث جابر بن سمرة، فاحتجاجھم به من أعجب الأشياء، وأقبح أنواع الجھالة بالسنة، لأن الحديث لم يرد في رفع الأيدي في الركوع والرفع منه، ولكنھم كانوا يرفعون أيديھم في حالة السلام من الصلاة ويشيرون بھا الي الجانبين، يريدون بذلك السلام علي من عن الجانبين، وھذا لا خلاف فيه بين أھل الحديث ومن له أدني اختلاط بأھل الحديث، ويبينه أن مسلم بن الحجاج رحمه الله رواه في صحيحه من طريقين.
As for the hadith of Sayyiduna Jabir bin Samurah رضي الله عنه, it is a great wonder and the worst example of ignorance of the Sunnah of the Messenger that the Hanafis take evidence from it, because this hadith is not about raising the hands when going into or rising from rukū‘, but the companions used to raise their hands and gesture on both sides when giving salam in prayer, intending to greet on both sides. There is no disagreement among the muhaddithin and those even remotely connected to them. Its clarification is that Imam Muslim bin al-Hajjaj (may Allah have mercy on him) narrated this hadith in his Sahih with two chains of narration.
Imam Ibn Hibban (may Allah have mercy on him, died 354 AH) established a chapter on this hadith:
ذكر الخبر المقتضي للفظة المختصرة التي تقدم ذكرنا لھا، بأن القوم انما بالسكون في الصلاة عند الاشارة بالتسليم دون رفع اليدين عند الركوع.
“The explanation of this hadith requires that the brief words we mentioned earlier mean that the companions were only commanded to be calm when gesturing salam in prayer, not when raising the hands during rukū‘.”
The Commander of the Faithful in Hadith, the Jurist of the Ummah, Sayyiduna Imam Bukhari (may Allah have mercy on him, died 256 AH) writes about this hadith of Jabir bin Samurah رضي الله عنه:
فانما كان ھذا التشھد، لا في القيام، كان يسلم يعضھم علي بعض، فنھي النبي ﷺ عن رفع الأيدي في التشھد، ولا يحتج بھذا من لا حظ من العلم، ھذا معروف مشھور، لا اختلاف فيه، ولو كان كما ذھب اليه لكان رفع الأيدي في أول التكبيرة وأيضا تكبيرات صلاة العيدين منھيا عنھا، لأنه لم يستثن رفعا دون رفع، وقد بينه حديث.
“This hadith was about tashahhud, not about standing. The companions used to raise their hands and greet each other, so the Noble Prophet ﷺ forbade raising the hands in tashahhud. No knowledgeable person will take this hadith as evidence against raising the hands; this is well-known and agreed upon. If it were otherwise, then raising the hands with the first takbīr and the takbīrāt of ‘Eid would also be forbidden, because the hadith does not exempt any occasion of raising the hands. Then the other hadith clarified this.”
➋ If raising the hands contradicts calmness in prayer, then why is it done at the beginning of prayer, and also in witr and the two ‘Eids? The raising of hands at the beginning of prayer is part of the prayer, as narrated from Sayyiduna Malik bin Hawairith رضي الله عنه:
كان اذا كبر رفع يديه.
“The Noble Prophet ﷺ used to raise his hands when saying Allahu Akbar.”
It is agreed that the prayer begins with takbīr al-ihram.
In conclusion:
The hadith of Jabir bin Samurah رضي الله عنه undoubtedly relates to salam. Those who interpret it as negating raising the hands are considered ignorant by Imam Bukhari, Hafiz Nawawi, and Hafiz Ibn al-Mulqin (may Allah have mercy on them), and unfair by Mahmood al-Hasan Deobandi and Taqi Usmani Deobandi.
Argument Number 3
It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنهما:
رأيت رسول الله ﷺ، اذا افتتح الصلاة رفع يديه حذو منكبيه واذا أراد أن يركع وبعد ما يرفع رأسه من الركوع فلا يرفع ولا بين السجدتين.
I saw the Messenger of Allah صلی اللہ علیہ وسلم, when he started the prayer, he would raise his hands to the level of his shoulders… and when he went into bowing (ruku) and after rising from bowing, he did not raise his hands.
Commentary:
➊ This hadith can only be presented as evidence against raising the hands by someone who is devoid of shame and modesty and guilty of scholarly dishonesty; no muhaddith has presented this hadith as proof of not raising the hands.
In fact, the words “لا يرفعھما” (he does not raise them) relate to the following words “بين السجدتين” (between the two prostrations), so the original meaning was: “ولا يرفعھما بين السجدتين” (“and he did not raise his hands between the two prostrations”).
Some people have dared to drop the initial “و” (and) from these words and connect it to the previous phrase, whereas this “و” is present in other manuscripts of Musnad Abi Awana.
➋ The narrator of this narration, Imam Sufyan bin Uyaynah رحمه الله, and his six trustworthy students narrate this same narration with the words (you do not raise your hands between the two prostrations).
➌ Imam Abu Awana رحمه الله himself states that some narrators have transmitted the words ”ولا يرفعهما بين السجدتين“, while the meaning is the same, that is, you do not raise your hands between the two prostrations.
➍ Imam Abu Awana رحمه الله established a chapter on this hadith as follows:
بيان رفع اليدين في افتتاح الصلاة قبل التكبير بحذاء منكبييه وللركوع ولرفع رأسه من الركوع، وانه لا يرفع بين السجدتين.
“The description of raising the hands at the beginning of the prayer before Takbir, for bowing, and after rising from bowing, and the statement that the Prophet صلی اللہ علیہ وسلم did not raise his hands between the two prostrations.”
How is it possible that a muhaddith would establish a chapter as proof of raising the hands and bring a hadith that negates raising the hands? This is like a goldsmith putting up a sign for meat and vegetables in his shop.
➎ Imam Abu Awana رحمه الله himself states that the narrations of Imam Shafi’i and Imam Abu Dawood رحمه الله عليهما, which prove raising the hands when going into bowing and when rising from it, are similar to this narration; therefore, this hadith is a top-level proof for raising the hands.
Argument Number 4
Sayyiduna Ibn Umar رضي الله عنهما narrates:
رأيت رسول الله صلی الله عليه وسلم، اذا افتتح الصلاة رفع يديه حذو منكبيه واذا أراد أن يركع وبعد ما يرفع رأسه من الركوع فلا يرفع ولا بين السجدتين.
“I saw the Messenger of Allah صلی اللہ علیہ وسلم when he started the prayer, he would raise his hands up to the level of his shoulders, and when he intended to bow and when he raised his head from bowing, he would not raise his hands, nor would he raise them between the two prostrations.”
Commentary:
Taking this hadith as evidence against raising the hands is against scholarly honesty, because the version of Musnad al-Humaydi from which this narration is cited is a fabricated manuscript, which was published alongside the research of Habib ur-Rahman Azmi Deobandi.
We are surprised that a major, refined, and reliable manuscript, Zahiriya 603 AH, whose copyist is Muhaddith Ahmad bin Abdul Khaliq, and another manuscript Zahiriya 689 AH, whose copyist is Ahmad bin Nadhir al-Daqouqi, were both ignored in favor of relying on such a corrupted manuscript that is full of errors on every page.
The same hadith in Musnad al-Humaydi is present in Ibn Umar’s Musnad extracted according to Sahih Imam Muslim by Abu Nu’aym al-Isfahani.
with these words: From Abdullah bin Umar: I saw the Messenger of Allah ﷺ, when he started the prayer he raised his hands beside his shoulders, and when he intended to bow and after he raised his head from bowing, he did not raise his hands between the two prostrations. The wording is from al-Humaydi.
That is, Imam Abu Nu’aym رحمه الله mentioned this narration with the words of Imam Humaydi, but it affirms raising the hands when going into bowing and when raising the head from bowing. This narration is a very strong argument in the refutation of Habib ur-Rahman Azmi Sahib. No Muhaddith or Hanafi Imam before these Deobandis presented this narration as evidence against raising the hands, while Musnad al-Humaydi has been widely circulated in every era.
It is clear that the hadith in Musnad al-Humaydi is a strong proof for affirming the raising of hands, not denying it.
Argument Number 5
Narrated from Sayyiduna Bara bin Azib رضي الله عنه:
ان رسول الله ﷺ كان اذا افتح الصلاة رفع يديه الي قريب من أذنيه، ثم لا يعود.
“Indeed, when the Messenger of Allah صلى الله عليه وسلم would begin the prayer, he would raise his hands near his ears, then he would not do it again.”
Commentary:
➊ Its chain of narration is “weak.”
The guardians of hadith scholars have consensus and agreement on the weakness of this hadith. Its narrator Yazid bin Abi Ziyad is considered “weak” and “poor in memory” by the majority, and he was also “a muddler” and “accepting of prompting.”
Hafiz Ibn Hajar رحمه الله writes:
ضعيف، كبر، فتغير، وصار يتلقن وكان شيعيا.
“He is a weak narrator, his memory deteriorated in old age and he began to accept prompting, and he was also a Shi’i.”
He also writes:
والجمھور علي تضعيف حديثه.
The majority of hadith scholars consider his hadith weak.
Bussayri writes:
يزيد بن أبي زياد أخرج له مسلم في المتابعات وضعفه الجمھور.
“Imam Muslim narrated from Yazid bin Abi Ziyad in his Mutaba’at, and the majority have declared him weak.”
Imam Dar Qutni رحمه الله says:
لا يخرج منه في الصحيح، ضعيف، يخطئ كثيرا.
“No hadith of his will be narrated in any authentic book; he is weak and made many mistakes.”
Hafiz Al-Dhahabi رحمه الله says:
وليس ھو بالمتقن، فلذا لم يحتج به الشيخان.
“He is not a reliable narrator, therefore the two Shaykhs
did not take evidence from him.”
He is not a narrator of Sahih Muslim; Imam Muslim narrated from him with a connected chain.
Imam Ahmad bin Hanbal رحمه الله says:
ولم يكن يزيد بن أبي زياد بالحافظ، ليس بذالك.
“Yazid bin Abi Ziyad was not a Hafiz (memorizer), he was not capable of narrating hadith.”
Imam Abu Hatim رحمه الله says:
ليس بالقوي.
“He was not strong.”
Imam Abu Zur’ah al-Razi رحمه الله says:
لين، يكتب حديثه، ولا يحتج به.
“He is a weak narrator; his hadith will be recorded but not taken as evidence.”
Imam Jawzjani رحمه الله says:
سمعتھم يضعفون حديثه.
“I have heard hadith scholars declare his hadith weak.”
Imam Nasai رحمه الله says:
ليس بالقوي.
“He is not strong.”
Imam Yahya bin Ma’in رحمه الله says:
ولا يحتج بحديث يزيد بن أبي زياد.
“No evidence is taken from the hadith of Yazid bin Abi Ziyad.”
Imam Waki’ رحمه الله says:
ليس بشئ.
“He is nothing (in hadith).”
Imam Ali bin al-Madini رحمه الله also declared him “weak.”
Imam Shu’bah رحمه الله says:
كان يزيد بن ابي زياد رفاعا.
“Yazid bin Abi Ziyad was a Rifa’ (one who raises Mawkuf narrations to Marfu’).”
Imam Abdullah bin Mubarak رحمه الله says:
ارم به.
“Throw him away (leave him).”
Imam Ibn ‘Adi رحمه الله says:
ويزيد من شيعة أھل الكوفة، مع ضعفه يكتب حديثه.
“Yazid is from the Shi’a of Kufa; his hadith will be recorded with weakness.”
Therefore, Imam ‘Ajli
and Imam Ibn Sa’d
calling him “trustworthy” and Imam Ibn Shahin mentioning him among the trustworthy
is negligible compared to the majority’s weakening.
Also, the statement of Ahmad bin Salih al-Masri about his authentication is not established.
In summary:
This hadith is unanimously “weak” according to hadith scholars, and along with weakness, Yazid bin Abi Ziyad narrated it after mixing it up.
➋ This narration is weak and general, whereas the evidence for raising hands at Ruku’ is specific; therefore, the specific will be preferred over the general.
Imam Ibn Hibban رحمه الله writes about this hadith:
ھذا خبر عول عليه أھل العراق في نفي رفع اليدين في الصلاة عندالركوع وعند رفع الرأس منه، وليس في الخبر: ثم لم يعد، وھذه الزيادة لقنھا أھل الكوفة يزيد بن أبي زياد في آخر عمره، فتلقن، كما قال سفيان بن عيينه: انه سمعه قديما بمكة يحدث بھذا الحديث باسقاط ھذه اللفظة، ومن لم يكن العلم صناعته لا يذكر له الاحتجاج بما يشبه ھذا من الأخبار الواھية.
“This is the hadith on which the people of Iraq relied to negate raising hands when going into and coming out of Ruku’ in prayer, although the words ”ثم لم يعد.“ (then he did not do it again) were not in the hadith. This addition was prompted to Yazid bin Abi Ziyad in his old age by the people of Kufa, and he accepted it. As Imam Sufyan bin ‘Uyaynah stated, he heard this hadith from him in Makkah in the earlier period without these words. For a person not skilled in the science of hadith, it is not correct to cite such weak narrations as evidence.”
Khatib Baghdadi رحمه الله says:
ذكر ترك العود الي الرفع ليس بثابت عن النبي ﷺ، فكان يزيد بن أبي زياد يروي ھذا الحديث قديما ولا يذكره، ثم تغير وساء حفظه فلقنه الكوفيون ذلك، فتلقنه ووصله بمتن الحديث.
“(After the Takbir al-Tahrimah) leaving out the second raising of hands is not proven from the Prophet صلى الله عليه وسلم. Yazid bin Abi Ziyad used to narrate this hadith initially but did not mention these words. Then his memory deteriorated, and the people of Kufa prompted him with these words, which he accepted and combined with the text.”
Hafiz Ibn Hajar رحمه الله writes:
واتفق الحفاظ علي أن قوله: ثم لم يعد، مدرج في الخبر من قول يزيد بن أبي زياد.
“The guardians of hadith scholars agree that the words ثم لم يعد (then he did not do it again) are inserted in this hadith; these are the words of Yazid bin Abi Ziyad himself.”
Argument Number 6
Sayyiduna Bara’ bin Azib رضي الله عنه narrates:
رأيت رسول الله ﷺ رفع يديه حين افتتح الصلاة، ثم لم يرفعھما حتي انصرف.
“I saw the Messenger of Allah صلی اللہ علیہ وسلم; when he started the prayer, he raised his hands, and then did not raise them again until he finished the salam.”
Commentary:
Its chain of narration is weak.
Its narrator Ibn Abi Layla is considered “weak” by the majority.
Regarding this hadith:
Imam Abu Dawood رحمه الله says:
ھذا الحديث ليس بصحيح.
“This hadith is not authentic.”
Imam Ahmad bin Hanbal رحمه الله says:
Ibn Abi Layla was of poor memory.
“ابن ابی لیلیٰ خراب حافظہ والا تھا۔”
Imam Bayhaqi رحمه الله says:
ومحمد بن عبدالرحمن بن أبي ليلي لا يحتج بحديثه، وھو أسوأ حالا عند أھل المعرفة بالحديث من يزيد بن أبي زياد.
“The hadith of Muhammad bin Abdul Rahman bin Abi Layla will not be taken as proof; his condition was considered worse than Yazid bin Abi Ziyad by the hadith scholars.”
Argument Number 7
Sayyiduna Bara bin Azib رضي الله عنه narrates:
كان رسول الله ﷺ اذا افتتح الصلاة رفع يديه حتي يحاذي منكبيه، لا يعود يرفعھما حتي يسلم من صلاته.
“When the Messenger of Allah صلی اللہ علیہ وسلم began the prayer, he would raise his hands to shoulder level, and he would not raise them again until he concluded the prayer with the salam.”
Commentary:
This chain of narration is extremely weak (“Da’eef”). In it, Abu Hanifa Nu’man bin Thabit is unanimously considered weak by the muhaddithin. There is no authentic chain from any trustworthy imam supporting him with even the slightest word of authentication. The claimant must provide evidence.
Evidence Number 8
Sayyiduna Abdullah bin Masood (may Allah be pleased with him) narrates:
صليت مع النبي ﷺ ومع أبي بكر و مع عمر، فلم يرفعوا أيديھم الا عند التكبيرة الأولي في افتتاح الصلاة.
“I prayed with the Prophet Muhammad (peace be upon him), Abu Bakr, and Umar, and they only raised their hands at the beginning of the prayer during the first Takbeer.”
Commentary:
This narration is extremely “weak” because:
➊ Its narrator Muhammad bin Jabir Yamami is considered “weak” by the majority of hadith scholars.
Hafiz Haithami (may Allah have mercy on him) states:
وھو ضعيف عند الجمھور.
It is “weak” according to the majority of hadith scholars.
Imam Ahmad ibn Hanbal, Imam Bukhari, Imam Yahya bin Ma’in, Imam Amr bin Ali al-Fallas, Imam Nasai, Imam Juzjani, Imam Daraqutni, and others (may Allah have mercy on them) have declared him defective and weak.
After mentioning this hadith, Imam Daraqutni writes:
تفرد به محمد بن جابر اليمامي وكان ضعيفا.
“Muhammad bin Jabir Yamami is unique in narrating this, and he was weak.”
Imam Ahl al-Sunnah Ahmad ibn Hanbal (may Allah have mercy on him) says:
ھذا ابن جابر ايش حديثه؟ ھذا حديث منكر، أنكره جدا.
“This is Muhammad bin Jabir; what is his hadith? It is a rejected hadith, and I consider it severely rejected.”
Imam ‘Aqili (may Allah have mercy on him) states:
لا يتابع محمد بن جابر علي ھذا الحديث ولا علي عامة حديثه.
“Muhammad bin Jabir is neither followed in this hadith nor in general hadiths.”
Imam Hakim (may Allah have mercy on him) called its chain “weak.”
Hafiz Ibn al-Jawzi says:
ھذا حديث لا يصح عن رسول الله ﷺ.
“This hadith is not established from the Messenger of Allah (peace be upon him).”
Imam Abu Hatim ar-Razi (may Allah have mercy on him) says:
وحديثه عن حماد، فيه اضطراب.
“His hadith from Hammad bin Abi Sulayman is contradictory.”
This narration was also reported by him from his teacher Hammad, so the criticism is explanatory.
Warning:
Muhammad bin Jabir Yamami says:
سرق أبوحنيفة كتب حماد مني.
“Abu Hanifa stole books from me of Hammad bin Abi Sulayman.”
Here a strange confusion arises: if Muhammad bin Jabir Yamami is “trustworthy,” then the Imam is accused of theft; and if the Imam is defended, then this narration must be discarded!
➋ If this hadith is authentic, then why do some people raise their hands during Qunoot of Witr and the two Eids?
➌ This narration is weak and general, whereas the hadiths proving raising hands when going into Ruku’ and when rising from Ruku’ are specific; therefore, the specific takes precedence over the general. Some people are unable to understand this simple matter!
➍ Raising hands from Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him) is established with an authentic chain.
Argument Number 9
قال الامام ابن أبي شيبة: حدثنا ابن فضيل عن عطاء عن سعيد بن جبير عن ابن عباس قال: ترفع الأيدي في سبعة مواطن: اذا قام الي الصلاة، واذا رأي البيت، وعلي الصفا والمروة، وفي عرفات، وفي جمع وعند الجمار.
Sayyiduna Ibn Abbas رضي الله عنهما says that raising the hands (Raf’ al-Yadain) is done at seven places: when standing for prayer, when seeing the Kaaba, on Mount Safa and Mount Marwah, in Arafat, in Muzdalifah, and near the Jamarat.
Commentary:
➊ The chain of narration of Sayyiduna Ibn Abbas رضي الله عنهما’s statement is “weak” because ‘Ata bin al-Sa’ib (who is Hasan in hadith) is “confused” and Ibn Fudail narrated from him after confusion.
Imam Yahya bin Ma’in رحمه الله says that ‘Ata bin al-Sa’ib is a “confused” narrator.
Imam Ahmad bin Hanbal, Imam Abu Hatim al-Razi
, and Imam Darqutni
رحمه الله have declared him “confused.”
Imam Abu Hatim al-Razi says:
وما روي عنه ابن فضيل، ففيه غلط واضطراب.
“What Ibn Fudail narrated from ‘Ata bin al-Sa’ib contains mistakes and confusion.”
This criticism is explanatory, therefore the chain is “weak.” This statement does not mention the raising of hands in Qunoot of Witr and the two Eids; why is it done there?
➋ Abu Hamzah (Imran bin Abi ‘Ata al-Qassab, trustworthy according to the majority) says:
رأيت ابن عباس يرفع يديه اذا افتتح الصلاة واذا ركع واذا رفع رأسه من الركوع.
“I saw Sayyiduna Ibn Abbas رضي الله عنهما raising his hands when starting the prayer, going into Ruku’, and rising from Ruku’.”
Two things are established from this narration:
Sayyiduna Ibn Abbas رضي الله عنهما believed in raising the hands during prayer.
His raising of hands after the passing of the Prophet ﷺ is clear evidence that it is not abrogated.
Benefit:
This narration is also reported as Marfu‘, but its chain is also “weak.”
It includes Ibn Abi Layla, who is considered by the majority of hadith scholars as ضعيف، سيء الحفظ.
Hafiz Ibn Hajar رحمه الله writes:
ضعيف، سيء الحفظ.
“He is weak and has a poor memory.”
Hafiz Ibn Kathir writes:
محمد بن عبدالرحمن بن أبي ليلي سيء الحفظ، لا يحتج به عند أكثرھم.
“Ibn Abi Layla has a poor memory and is not reliable according to most hadith scholars.”
Imam Tahawi Hanafi called him very contradictory in hadith.
Anwar Shah Kashmiri Deobandi Sahib says:
فھو ضعيف عندي كما ذھب اليه الجمھور.
“He is weak in my view as well, as is the belief of the majority.”
➋ In its chain, Al-Hakam bin ‘Utaybah is a “mudallis” narrator who narrates through ‘an (an ambiguous transmission).
Imam ‘Ayni Hanafi also called him “mudallis.”
Also see:
Argument Number 10
It is narrated from Ibad bin Zubair:
ان رسول الله ﷺ كان اذا افتتح الصلاه رفع يديه في أول الصلاة، ثم لم يرفعھما في شيء حتي يفرغ.
“When the Messenger of Allah, peace be upon him, would begin the prayer, he would raise his hands, then until he finished, he would not raise his hands in any of the prayer’s positions.”
Commentary:
This hadith is fabricated (man gharrat).
Hafiz Ibn Qayyim, may Allah have mercy on him, writes:
And it is fabricated. “This hadith is fabricated (man gharrat).”
➊ Identification of Ibad Tabi’i is required; who is he? There are several narrators named Ibad bin Zubair; it is incorrect to assume it means Ibad bin Abdullah bin Zubair.
➋ The narrator Muhammad bin Ishaq needs to be identified.
➌ In its chain, Hafs bin Ghiyath is a “mudallis” (one who conceals a defect in the chain), narrating with “an” (from), and there is no clear indication of hearing, therefore the chain is weak.
➍ Why do some people raise their hands in Qunoot, Witr, and the two Eids prayers?
➎ This fabricated (man gharrat) narration is general, whereas the hadiths about raising hands when going into Ruku and when rising from it are specific; in case of conflict, the specific is preferred over the general.
Argument Number 11
[قال الإمام أبو بكر البيهقي: أخبرنا أبو سعيد سعيد بن محمد بن أحمد الشعيبي العدل، حدثني أبو عبد الله محمد بن غالب من حفظه ببغداد، ثنا أحمد بن محمد بن خالد البراثي، ثنا عبد الله بن عون الخراز، ثنا مالك، عن الزهري، عن سالم، عن ابن عمر، أن النبي صلى الله عليه وسلم كان يرفع يديه إذا افتتح الصلاة، ثم لا يعود]
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates that the Prophet ﷺ used to raise his hands at the beginning of the prayer, but did not do so again.
Commentary:
This hadith is false, fabricated, and anomalous.
After narrating this report, Imam Bayhaqi رحمه الله says:
[هٰذا باطل موضوع لا يجوز أن يذكر إلا علىٰ سبيل التعجب أو القدح فيه، فقد روينا بالأسانيد الزاهرة عن مالك بخلاف هٰذا، ومالك بن أنس رحمه الله يبرأ إلى الله تعالىٰ من هٰذه الرواية]
This hadith is false and fabricated. This narration can only be mentioned as a matter of astonishment and criticism. Because we have received narrations to the contrary from Imam Malik رحمه الله with very authentic chains. Imam Malik رحمه الله disassociates himself from this narration.
Imam Bayhaqi رحمه الله is one of the narrators of this hadith, and he himself has ruled that this hadith is false and fabricated. There remains no room to say anything further on it, because if the muhaddithin (hadith scholars) did not know the defects of hadith, then who else is there who is aware of the defects of hadith?
But some people take the hadith mentioned by Imam Bayhaqi, may Allah have mercy on him, but they do not accept the ruling he applied to this hadith and suspect you of saying that Imam Sahib called this hadith false and fabricated without evidence.
Our belief is that even if the chain of a hadith appears to be authentic or good on the surface, if a trustworthy Imam and Muhaddith has declared it weak or false, we will abandon its apparent authenticity and accept the Imam’s statement as correct, because the Imams of Hadith were well aware of the defects in hadith and did not criticize a hadith without a valid reason.
Also, calling this hadith false and fabricated by Imam Bayhaqi, may Allah have mercy on him, is absolutely correct because
① In its chain, Abu Abdullah Muhammad bin Ghalib is unknown. It is not unlikely for the hadith of unknown narrators to be false and fabricated, because if there is no information about a narrator, how can he be trusted to narrate any hadith? Imam Abu Hatim Razi, may Allah have mercy on him, and others have called the narration of unknown narrators “fabricated” and “false.”
② Imam Zahri, may Allah have mercy on him, is a mudallis; he did not specify the type of hearing.
③ This hadith is anomalous, because in the mursal and mutawatir hadiths of Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, the raising of the hands is affirmed. Similarly, it is also established from Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, that he used to raise his hands.
Moreover, Sayyiduna Abdullah bin Umar, may Allah be pleased with them both, used to throw stones for not raising the hands.
④ The narrator of the hadith from Imam Malik bin Anas, may Allah have mercy on him, has the raising of the hands established mutawatir; the same is recorded in Al-Muwatta.
⑤ Allama Zailai Hanafi, may Allah have mercy on him, transmitted this hadith from Imam Bayhaqi, may Allah have mercy on him, and also transmitted the criticism of Imam Bayhaqi on it, but did not object to Imam Bayhaqi himself, rather upheld the criticism.
⑥ Until now, no muhaddith has claimed the authenticity of this hadith from Imam Bayhaqi, nor has anyone opposed Imam Bayhaqi regarding this hadith.
Sometimes the chain of narration appears to be authentic and consists of prominent Imams, but the hadith scholars declare it false because occasionally the text is fabricated and then an authentic chain is attached to it. Allah Almighty created the hadith scholars for the hadith; they had a deep understanding of it and were well aware of its apparent and hidden causes.
Hafiz Bayhaqi, may Allah have mercy on him, says:
[لا يقف عليه إلا الحذاق من أهل الحفظ، فقد يزل الصدوق فيما يكتبه فيدخل له حديث في حديث، فيصير حديث روي بإسناد ضعيف مركبا علىٰ إسناد صحيح، وقد يزل القلم ، ويخطيء السمع ويخون الحفظ، فيروي الشاذ من الحديث عن غير قصد، فيعرفه أهل الصنعة الذين قيضهم الله تعالى لحفظ سنن رسول الله صلى الله عليه وسلم، على عباده بكثرة سماعه وطول مجالسته أهل العلم به ومذاكرته إياهم]
Only experts and memorizers are aware of this (mistake), because sometimes even a truthful narrator makes an error in writing, and one hadith gets mixed into another, thus creating a hadith whose (original) chain of narration is weak, but (later) it is narrated with the authentic chain of another hadith. Sometimes there is a mistake in writing, sometimes an error in hearing, and sometimes the memory deceives, causing the narrator to unintentionally narrate a rare hadith. However, the experts of the field, due to their extensive listening, long sessions with scholars, and discussions with them, recognize this mistake. Allah Almighty has chosen these experts for the protection of the Sunnah of the Prophet for the people.
Dear readers! Even if the chain of narration of the hadith under discussion were completely authentic and all the narrators were trustworthy and truthful, still, Imam Bayhaqi, may Allah have mercy on him, calling it fabricated and false would mean that this hadith is indeed false and fabricated, because Imam Bayhaqi, may Allah have mercy on him, is an expert muhaddith who is well aware of its apparent and hidden defects. However, the apparent chain of this hadith is not even established, as we have already explained above, so how can it be presented as evidence regarding the non-raising of hands?
Remember that these are the hadiths of the muhaddithin (scholars of hadith), and only their research is reliable. Later scholars have no right to create suspicion about the muhaddithin by saying that the narrators of the hadith are trustworthy, yet the muhaddithin call it fabricated!
Evidence Number 12
[قال الإمام أبو عبد الله محمد بن حارث الخشني: حدثني عثمان بن محمد قال: قال لي عبيد الله بن يحيى: حدثني عثمان بن سوادة بن عباد عن حفص بن ميسرة عن زيد بن أسلم عن عبد الله بن عمر قال: كنا مع رسول الله صلى الله عليه وسلم بمكة نرفع أيدينا في بدء الصلاة وفي داخل الصلاة عند الركوع فلما هاجر النبي صلى الله عليه وسلم إلى المدينة ترك رفع يدين في داخل الصلاة عند الركوع وثبت على رفع اليدين في بدء الصلاة]
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates that we used to start prayer with the Prophet ﷺ in Makkah and would raise the hands at the time of going into Ruku. Then, when the Prophet ﷺ migrated to Madinah, he stopped raising the hands at Ruku and continued with the initial way of raising the hands.
Commentary:
It is a fabricated narration.
① The fabricator is Uthman bin Muhammad bin Yusuf, Azdi, Quri, Abu Asbagh. About him, Hafiz Abu Walid, Ibn Fardi (403 AH) writes:
[كان كذابا]
He is a first-class liar.
It is not correct to call him Uthman bin Muhammad bin Ahmad bin Madrak, because the author of the book
has identified him as Quri. Therefore, he is Quri, not Qabri, because among the teachers of Uthman bin Muhammad bin Yusuf, Quri is Ubaidullah bin Yahya.
This is clear evidence that the narrator in this chain is Quri, not Qabri. That Uthman bin Muhammad bin Yusuf is a “liar.”
② Usman bin Sawadah is “unknown.” The authenticated statement attributed to Ubaidullah bin Yahya regarding him is narrated by the liar Usman bin Muhammad Qari, so it is not reliable.
③ Muhaddith Abu Abdullah Muhammad bin Harith Khushni (361 AH) writes:
[كان يحدث بحديث رواه مسندا في رفع اليدين، وهو من غرائب الحديث، وأراه من شواذها]
He (Usman Sawadah) narrates a Marfu’ Hadith regarding raising the hands, which is rejected, and I consider it among the rare narrations.
Indeed, this is a rare narration. It is contrary to the mutawatir hadiths and reports.
Evidence Number 13
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) says:
[ترفع الأيدي في سبعة مواطن: إذا قام إلى الصلاة، وإذا رأى البيت، وعلى الصفا والمروة، وفي عرفات، وفي جمع وعند الجمار]
Raise the hands at seven places: when standing for prayer, when looking at the House of Allah, on Mount Safa and Mount Marwah, in Arafat, in Muzdalifah, and near the Jamarat.
Commentary:
① The chain is “weak,” Ata bin Al-Saib (good hadith) is “mixed,” and Ibn Fudail narrated from him after mixing.
Imam Yahya bin Ma’in (may Allah have mercy on him) says that Ata bin Saib is a “mixed” narrator.
Imam Ahmad bin Hanbal, Imam Abu Hatim al-Razi
, and Imam Darqutni
may Allah have mercy on them, have declared him “Mukhtalit” (confused).
Imam Abu Hatim al-Razi says:
[ما روى عنه ابن فضيل، ففيه غلط واضطراب]
There are mistakes and confusion in what Ibn Fudayl has narrated from Ata bin Saib.
This criticism is explanatory, therefore the chain is “weak”. This statement does not mention the Qunoot of Witr and the raising of hands in the two Eids; why is it done?
② Abu Hamzah (Imran bin Abi Ata al-Qassab, trustworthy according to the majority) may Allah have mercy on him says:
[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, raising his hands when starting the prayer, going into Ruku’, and raising his head from Ruku’.
Two things are established from this:
① Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both, believed in raising hands during prayer.
② His raising of hands after the death of the Prophet ﷺ is clear evidence that this practice is not abrogated.
Benefit:
This narration is also reported as Marfu‘, but its chain is also “weak,” as Ibn Abi Layla is considered ”ضعیف، سیئ الحفظ“ by the majority of hadith scholars. Hafiz Ibn Hajar, may Allah have mercy on him, writes:
[ضعيف، سيء الحفظ]
He has a weak and poor memory.
Hafiz Ibn Kathir, may Allah have mercy on him, writes:
[محمد بن عبد الرحمٰن بن أبي ليلى سيء الحفظ، لا يحتج به عند أكثرهم]
Ibn Abi Layla has a poor memory and is not considered reliable by most hadith scholars.
Allama Tahawi Hanafi, may Allah have mercy on him, called him ”مضطرب الحدیث جداً“.
Janab Anwar Shah Kashmiri Deobandi Sahib says:
[هو ضعيف عندي كما ذهب إليه الجمهور]
In my view, he is also weak, as is the belief of the majority.
Imam Bayhaqi, may Allah have mercy on him, writes:
[تفرد ابن أبي ليلىٰ بروايته، وقد اتفق أئمة الحديث علىٰ ترك الاحتجاج بروايته]
Ibn Abi Layla is unique in narrating it; the consensus of the hadith scholars is that his narration is not to be taken as proof.
② Hukm bin Utaybah is a “Muddallis” (one who conceals defects in the chain); he did not specify the hearing. Allama Ayni Hanafi also called him a “Muddallis.”
Imam Hakim, may Allah have mercy on him, states:
[هٰذا حديث واه من أوجوه كثيرة]
This hadith is weak for several reasons.
An Analogical Reasoning:
Sheikh al-Hadith of Darul Uloom Deoband, Janab Anwar Shah Kashmiri Sahib says:
I have one objection to this, which has been written for a long time and no one from the Shafi’is has ever responded to it. It is that in the rulings of Hajj, it is mentioned that while ascending in height, one says Takbeer, and while descending to a lower place, one says Tasbeeh. Therefore, just as there is no Takbeer while descending in Hajj, similarly in Salah, there should be no Takbeer with raising the hands while going into Ruku. Furthermore, if there is Takbeer without raising the hands while going into Ruku, then even among the Hanafis there is Takbeer. So this applies to all, and we will present evidence from the Shariah, which is sufficient, and it is established from Hazrat Ibn Umar (may Allah be pleased with them) that while traveling, they did not say Takbeer while descending.
Comment:
Dear readers! From Shah Sahib’s text, it can be clearly understood that those who believe in not raising the hands during prayer do not have any valid evidence, and therefore, analogy is being presented against the text.
Raising the hands is a continuous practice of the Prophet Muhammad ﷺ. It is not proven from any companion that they abandoned raising the hands. It is proven with certainty from Sayyiduna Abdullah bin Umar رضي الله عنهما that he used to raise his hands.
Mufti Muhammad Shafi Deobandi Sahib writes:
I asked (Sayyid Anwar Shah Sahib): How is the temperament? He said: Yes! It is fine. Brother, why do you ask about temperament, you have wasted your life. He said: Our life, our speeches, the summary of all our efforts has been to establish the preference of Hanafi school over other sects, to find evidences for the issues of Imam Abu Hanifa رحمه الله, this has been the focus of all our efforts, speeches, and scholarly life. Now when I reflect, I see in what I have wasted my life.
Maulana Sarfaraz Khan Safdar Sahib says:
Hazrat Syed Anwar Shah Sahib Kashmiri, may Allah have mercy on him, states in ‘Faiz al-Bari’ (255/2, 257) that the issue of raising the hands (Raf’ al-Yadain) and abandoning it is a matter of preferable, less preferable, and more appropriate or less appropriate.
[Tref]Khazain al-Sunan, p. 343[/Tref]
Maulana Mahmood Hasan Deobandi Sahib says:
It is regrettable! That despite the abundance of explicit ahadith on raising the hands, some take refuge in the Imam Sahib and say that our Imam’s school of thought does not practice it, and if they see a non-muqallid raising the hands, they issue a ruling of expulsion from the mosque so that the prayer of those nearby is not disturbed, and in this matter (second congregation) they do not accept the Imam Sahib’s statement and fabricate other arguments and use hadith as an excuse, whereas the hadith neither explicitly supports nor fully endorses it.
[Tref]Taqareer Shaykh al-Hind, pp. 58-59[/Tref]
It should be remembered that there is explicitness in the hadith regarding the permissibility of the second congregation in the mosque.
Mufti Taqi Usmani Sahib writes:
Exaggerating the differences among the Imams Mujtahideen is also a grave mistake. There are many issues in which the Imams differ in terms of preference, not in terms of what is permissible or impermissible, or halal and haram. For example, whether hands should be raised at the time of Ruku in prayer or not? Whether Ameen should be said softly or loudly? Whether hands should be placed on the chest or on the navel? In all these matters, the difference among the Imams Mujtahideen is only in preference; otherwise, all these methods are considered permissible by everyone. Therefore, it is not permissible to escalate these differences to the level of halal and haram and create discord within the Ummah.
They also say:
As far as the evidence for raising the hands (Raf’ al-Yadain) is concerned, the Hanafis do not deny it.
They further say:
The Shafi’is present many more narrations in support of their school of thought, among which the narrations of Malik bin Hawairith (may Allah be pleased with him), Hazrat Abu Humaid Saadi (may Allah be pleased with him), and Hazrat Wail bin Hujr (may Allah be pleased with him), etc., are particularly noteworthy. However, there is no need for us to discuss or respond to them because we do not deny the proof of raising the hands (raf’ al-yadain). Rather, we have given preference to the narrations of abandoning the raising of hands for many reasons.
They also write:
Since the Hanafis accept the raising of hands as established, they do not criticize the narrations about raising the hands. Therefore, the purpose of our forthcoming discussion on the issue of raising the hands is not to prove that raising the hands is impermissible or not proven by the ahadith, but rather our purpose is merely to prove that abandoning the raising of hands is also proven by the ahadith, and this method is the prevailing and preferable one.
Commentary:
According to the principles of the Muhaddithin, there is no authentic hadith proving the abandonment of raising the hands, as you have observed. The hadiths belong to the Muhaddithin themselves; the Muhaddithin have declared the hadiths about abandoning raising the hands as weak. In fact, entire books have been written in support of raising the hands. We are collectors of the Muhaddithin’s works and have complete trust in their research.
Therefore, in matters where the Muhaddithin declare the hadiths weak, how can those hadiths be considered stronger and preferable?
It is also known that respected Anwar Shah Kashmiri, Sarfaraz Safdar, and Taqi Sahib do not consider raising the hands to be abrogated.
Maulana Ashraf Ali Thanvi Sahib says:
A non-muqallid person pledged allegiance to Hazrat Haji (Imdadullah Muhajir Makki) (may Allah have mercy on him) and made the condition that he would not be a muqallid but would remain a non-muqallid. Hazrat (Imdadullah) asked, “What is the problem?” After the pledge, when the time for prayer came, he neither said “Ameen” loudly nor performed the raising of hands (raf’ al-yadain). Someone mentioned to Hazrat Haji that your conduct has become apparent; that person, who was a non-muqallid, has become a muqallid. Hazrat Haji called that non-muqallid person and said, “Brother, why did you do this? Has your conviction changed, or did you do this only because of me? If you did this because of me, then I do not want to bear the burden of abandoning the Sunnah on my neck. However, if your conviction itself has changed, then there is no problem.”
This story serves as a lesson for those friends who invite others to change their sect without investigation. Perhaps they themselves are carrying the burden of some Sunnah on their neck?
Maulana Muhammad Ashiq Ilahi Meerthi writes:
Hazrat Shah Ismail Shaheed was completely Hanafi, however, by writing a treatise on the proof of raising the hands (raf’ al-yadain), many Ahl al-Hadith and many innovators mistakenly thought otherwise. The real issue was that some Hanafis had started calling the Ahl al-Hadith, that is (in their own view) the non-followers of the time, disbelievers for raising their hands, and this was a grave mistake, a great misguidance. When the Prophet’s action of raising hands is present in the hadiths, but according to our research it is abrogated, how can it be permissible to call those who act upon it disbelievers? To call Imam Shafi’i (may Allah have mercy on him), Imam Ahmad (may Allah have mercy on him), Imam Malik (may Allah have mercy on him), and all their followers disbelievers was not a trivial matter. Among the Mujtahid Imams, everyone’s reasoning is strongly based on the Quran and Hadith in their research; it is a matter of preferred and rejected opinions. If a Hanafi raises his hands, no one can declare his prayer invalid; if a Shafi’i prays without raising hands, no Shafi’i can declare his prayer invalid. This difference is not between truth and falsehood, but a difference of preference. Therefore, for complete reform, Shah Sahib wrote a scholarly treatise on raising the hands and also occasionally raised his hands in practice.
Our Hanafi friends keep inviting in this regard in various ways. Sometimes they talk about superiority and inferiority, and sometimes they claim abrogation. However, there is contradiction and inconsistency between both statements.
① If they say that the Prophet Muhammad ﷺ never performed raising of the hands (raf’ al-yadain) at all, then what is the answer to the mutawatir hadiths of raising the hands?
② If they say that raising the hands is abrogated, then it is necessary to know the date and time of abrogation—until when was it practiced and when was it abrogated? One should prove their claim with authentic evidence along with the statements of the Imams of Hadith.
③ The authority of abrogating and abrogated (nasikh wa mansukh) lies with the Muhaddithin; they know their arguments better. No one has the right to claim abrogation or abrogated in any issue in opposition to the Muhaddithin.
Ahmad Raza Khan Barelvi (1340 AH) writes:
It is accepted that the hadiths of raising the hands are preferred; however, in the end, raising the hands is not obligatory according to anyone. At most, it will be considered a recommended act.
Invitation to Reflection
Religious brothers and sisters! We have presented the arguments from both sides with complete honesty. Now it is your religious duty to read the arguments from both sides impartially and justly, then fear Allah and decide who is on the right path. Those who, without fear of the punishment of Allah, the Lord of the Worlds, oppose the Sunnah of the Prophet ﷺ by saying, “Show the command for raising the hands, show the hadiths of raising the hands that Allah and the Messenger have declared ‘authentic,’ show the affirmation of ten and negation of eighteen, show that the Messenger of Allah ﷺ himself called it Sunnah,” etc., etc… Such people are completely devoid of knowledge, intellect, and transmission. They have abandoned the path of the believers and are travelers on another path.
