Rule of raising hands in Salah

[ShujaSlam]

Assalamu Alaikum

Also, Shaykh Allamah Anwar Shah Kashmiri has written a comprehensive treatise entitled Nayl al-Farqadayn fi Mas’alat Raf`al-Yadayn (Clarity on the Issue of Raising the Hands) proving that not raising the hands is preferable to raising them. You can read them here:

http://www.archive.org/download/nail...lfarkadain.pdf

[ShujaSlam]

Originally Posted by Durriyya

Assalamu alaykum...I have a question regarding raising the hands in salah: when we do it after getting up from ruku', should we do it while saying "sami' Allahu liman hamida" or while saying "Allahu Akbar" right before going into sujood?

jazakAllahu khayr

Assalamu Alaykum

According to Abu Hanifah, Muhammad ibn Hasan, Abu Yusuf, Imam Malik, as well as the majority of the sahaba and tabi'een, you are not supposed to raise your hands except for the first takbir commencing the salah.

However, if you are a Shafi'i or Hanbali, follow your maddhab and raise your hands when rising from the ruku'.

[Yusuf513Khan]

Originally Posted by ShujaSlam

According to Abu Hanifah, Muhammad ibn Hasan, Abu Yusuf, Imam Malik, as well as the majority of the sahaba and tabi'een, you are not supposed to raise your hands except for the first takbir commencing the salah.

MashaAllah. That's very interesting! Is there a reference for that? jAk

[Yusuf513Khan]

Here are some good summarizing comments on the ikhtilaaf from the Ahl Al Hadith forums...

NB: The issue of to raise or not to raise with evidences and opinions has been beat to death on other forums...take your pick, it's probably there somewhere.

Originally Posted by Sh. Haitham

1) This was a "genuine" matter of dispute at the time of Taba' al-Tabi'een. Both parties thought that they were following a strong proof from the Sunnah.

2) Later on, the scholars of Hadeeth investigated the narrations and determined the unauthenticity of narrations supporting not raising the hands.

3) From that point on, the issue turned into a matter of blind following and radical sectarianism on the part of those who forbid from raising the hands. This is how it is to this day.

4) Ahlulhadeeth responded by making this matter a decisive one with regards to knowing how a person views and applies the Sunnah. This is why we see them keen on dedicating books or chapters in their books to dicsuss this issue.

5) Before accepting the Hadeeth of a narrator, students of Hadeeth used to see whether he used to raise his hands in Salah or not.

So, to answer XXX's question: Do we have to Raise Our Hands in Salah?
I beleive that we have to raise our hands in Salah, for support of the Sunnah and the methodology of Ahlilhadeeth.

Wallahu A'lam.

Originally Posted by Sh. Ayman

Imam Al-Bukhari said: “It was narrated by seventeen companions that they raise their hands at the time they intend to make Roko’ and after rising up from Roko’. Examples of those:
1)Abdullah Bin Omar bin Al-Khattab
2)Abu Huraira
3)Anas Bin malik ( the servant of the prophet)
4)Sahl Bin sa’d Al-Sa’edi
5)Abu Qutada AL-Ansari
6)Abdullah Bin Abbas
7)Muhammad Bin Muslamah Al-Badri
8)Abi Aseed Al-Sa’edi Al-Badri
9)Abdullah bin Umar bin Al-A’aas
10)Abdullah bin Al-Zubair
11)Wael Bin Hajar AL-Hadrami
12)Malik bin Al-Huwairith
13)Abu Musa Al-Asha’ari
14)Abu Hameed Al-sa’edi AL-Ansari May Allah be pleased with all of them.[ Qurat Al-A’in Fi Rafi’ Al-Yadain by imam Al-Bukhari:1/7-8]

He added later on saying as well: "This was narrated, as well, by many scholars from the people of Mecca, Hijaz, Iraq, Shaam, Basrah, Yemen and some of the scholars of khuarsan like Sa’eed bin Jubair, A’taa Bin rabah, , Mujahid, Al-Qasim bin Muhammad, Salem bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu’man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar, and many other scholars…. [Same reference: 1/8]

Here are some points to be considered and clarify the matter:

1) Imam Al-Bukhari said in his book (Qurat Al-A’in): “Ibrahim Al-Nakh’ie criticized the Hadith of Wael about raising hands by saying: how come only wael saw him while Ibn Masood and his companions (referring to ibn masood companions) did not see that happening!!! And in another place he said criticizing: If Wael saw him once then Ibn masood saw him fifty times not doing it”. In response to this, I – Bukhari- say: “The statement of Ibrahim is based on guessing and assumption, which does not nullify the Hadith of Wael because he told that he saw the prophet raising his hands when he rise up from Roko’. In addition many of the companions narrated the same as was clarified by Zaieda when he said: Asim told us that his father told him that wael bin hajr narrated that he saw the prophet praying while raising his hands before rokko and after rising up from rokoo. Zaida said/ I visited them after a while in a cold day and saw them wearing clothes that covered all their bodies yet they still raise their hands under their clothes”

2) Al-zai’ali narrated that Abu Bakr bin Ishaq;Al-faqeeh said: "what Ibrahim has forward as a criticism is a criti9cizim is not worth to be heard because raising hands was proven by many authentic Hadiths. In addition, it was proven that the four first caliphs (abu bakr, umar , Othman and ali, may Allah be pleased with them), other companions and tabe’een did the same. On other note, it is not surprising that Ibn Masood forgot that the prophet did raise his hand since it is known about him that he forgot from the Quran what all Muslims agreed on i.e. sura al-naas and al-falaq. Furthermore, he even forgot some matters which all scholars agreed on its obrogation like holding the hands between legs in Rokoo, how two people to stand behind the imam and how the prophet combined the prayer in a’rafa. Besides, forgetting what scholars never disagreed on like putting the arm and the hand on floor when doing sojod. Upon that, if ibn masood easily forgot such matters which are related to the prayer itself then it is normal to forget such matter; raising hands from rokoo.

3) Wael is not the only one who narrated such Hadith as there are many who narrated it as well. Needless to say, that it is only Ibn masood who narrated that the prophet never raised his hands from rokoo!!! Besides the asaneed of the Hadith of confirming raising the hands are more authentic than Hadiths of bin masood.

4) The fact that Ibn masood and his companions did not raise their hands from rokoo, do not indicates, in anyway, that the Hadith of wael is not authentic and accepted. It is possible that Ibn masood and his companions did not raise their hands because they did not see it obligatory or because they preferred the opinion not to raise the hands, which in such case, the other opinion of raising hands is still valid and be applied.

5) Ibn masood and his companions kept doing acts that were proven by authentic Hadiths that the prophet stopped doing them, supported by statements of many of the companions. So, this has to be the same here as well. [ mawtta Malik: tahqeeq taqi alden alnadawi:1/182]

In conclusion, it is fair to acknowledge the Hadiths of raising hands from Rokoo and the Hadith of Ibn Masood that shows there are no raising hands from Rokoo, are both authentic with authentic chain of narrators. Keeping in mind, it is not compulsory, at all, to raise hands from rokoo or at time to do Rokoo. However, we acknowledge the Hadiths that proves raising hands are more authentic and overpower the Hadith of ibn masood. besides the fact that if one narrator acknowledge that he did not see or witness something to happen while another stated otherwise by confirming that he saw and witnessed it then the Hadith who confirmed the act is one to be accepted because the first he either forgot or did not see yet the other saw what the other narrator did not see.

For Furthre Readings:

1) Qurat Al-Ain By Imam Bukhari

2) Malik's Muwatta ( Tahqeeq Taqi Aldeen Al-Nadawi)

3) Al-Jawhar Al-Naqi by Imam Al-hafith Ibn Al-Turkumani

Wallahu A'lam

[Nihalk1]

I love studying the difference of opinion on this subject. It gives us more opportunity to grow as open-minded Islamic workers, alhamdulillah.

[Yusuf513Khan]

Originally Posted by Nihalk1

I love studying the difference of opinion on this subject.

Me too. I really wish I could've taken Evolution of Fiqh...
Code of Scholars is still my favorite class though. A real eye-opener Alhumdulillah.

Originally Posted by Nihalk1

It gives us more opportunity to grow as open-minded Islamic workers, alhamdulillah.

OR ignant Ummah-splitting fools?...double-edged sword up in the mugg.

[ShujaSlam]

Originally Posted by [b

Sh. Haitham[/b]]

1) This was a "genuine" matter of dispute at the time of Taba' al-Tabi'een. Both parties thought that they were following a strong proof from the Sunnah.

2) Later on, the scholars of Hadeeth investigated the narrations and determined the unauthenticity of narrations supporting not raising the hands.

3) From that point on, the issue turned into a matter of blind following and radical sectarianism on the part of those who forbid from raising the hands. This is how it is to this day.

4) Ahlulhadeeth responded by making this matter a decisive one with regards to knowing how a person views and applies the Sunnah. This is why we see them keen on dedicating books or chapters in their books to dicsuss this issue.

5) Before accepting the Hadeeth of a narrator, students of Hadeeth used to see whether he used to raise his hands in Salah or not.

So, to answer XXX's question: Do we have to Raise Our Hands in Salah?
I beleive that we have to raise our hands in Salah, for support of the Sunnah and the methodology of Ahlilhadeeth.

Wallahu A'lam.

Shaikh Haitham has obviously never taken a look at the ahadith where the Prophet does not raise his hands. The sanad of the athar where Abdullah ibn Mas'ud states that the Prophet did not raise his hands is as follows:

Ibrahim An Nakh'i from Alqamah from Abdullah ibn Mas'ud. According to some muhadditheen, this is the strongest chain in all of hadith!!! (This is the view of Imam Nasa'i and Yahya ibn Ma'in; they attribute to it the term "sanad adh dhahab," or the "golden chain"). To say that the hadith prohibiting raising of the hands are weak is willful ignorance on the part of this Shaikh Haitham, as no "shaikh" could have made this mistake. Even Shaikh Albani admits in his book on prayer that this hadith (amongst many others that also prohibit raising of the hands) is authentic.

Shaikh Haitham also probably is unaware of the fact that Imam Malik considered not raising the hands at the level of mutawaatir (which is higher than even sahih). Because all of the people of Madina did not raise their hands, Imam Malik considered each living person a living tradition in support of the fact that not raising the hands was the norm of the Prophet (pbuh).

So to call following the position of not raising the hands fanatical "radical sectarianism" simply illustrates just how little this "shaikh" knows. Even the Shafi'is and Hnabalis, who say that raising the hands is akmal (optimal--notice how they stay away from saying sunnah because of their fear of Allah unlike so many of today's so called "scholars" who throw that word around left and right) accept that the Prophet many times did not raise his hands. However, in their opinion, it is superior to raise the hands.

Originally Posted by [b

Sh. Ayman[/b]]



1) Imam Al-Bukhari said in his book (Qurat Al-A’in): “Ibrahim Al-Nakh’ie criticized the Hadith of Wael about raising hands by saying: how come only wael saw him while Ibn Masood and his companions (referring to ibn masood companions) did not see that happening!!! And in another place he said criticizing: If Wael saw him once then Ibn masood saw him fifty times not doing it”. In response to this, I – Bukhari- say: “The statement of Ibrahim is based on guessing and assumption, which does not nullify the Hadith of Wael because he told that he saw the prophet raising his hands when he rise up from Roko’. In addition many of the companions narrated the same as was clarified by Zaieda when he said: Asim told us that his father told him that wael bin hajr narrated that he saw the prophet praying while raising his hands before rokko and after rising up from rokoo. Zaida said/ I visited them after a while in a cold day and saw them wearing clothes that covered all their bodies yet they still raise their hands under their clothes”

Once again, I refer the reader to Anwar Shah Kashmiri's excellent discussion entitled Nayl al-Farqadayn fi Mas’alat Raf`al-Yadayn (Clarity on the Issue of Raising the Hands) where he responds to Imam Bukhari:

http://www.archive.org/download/nai...ilfarkadain.pdf

Even a quick read of Bukhari's statement will allow the reader to see where Imam Bukhari went wrong. He supposes that Ibrahim An Nakh'i was trying to make a quantitative statement, when he was making a qualitative one. It is not based on speculation, as Bukhari is saying. Speculation has no basis in prayer and its applications. Rather, he was saying what alqamah must have reported to him from Ibn Mas'ud: namely that the Prophet would not raise his hands many, many more times than he did.

Originally Posted by [b

Sh. Ayman[/b]]

2) Al-zai’ali narrated that Abu Bakr bin Ishaq;Al-faqeeh said: "what Ibrahim has forward as a criticism is a criti9cizim is not worth to be heard because raising hands was proven by many authentic Hadiths. In addition, it was proven that the four first caliphs (abu bakr, umar , Othman and ali, may Allah be pleased with them), other companions and tabe’een did the same. On other note, it is not surprising that Ibn Masood forgot that the prophet did raise his hand since it is known about him that he forgot from the Quran what all Muslims agreed on i.e. sura al-naas and al-falaq. Furthermore, he even forgot some matters which all scholars agreed on its obrogation like holding the hands between legs in Rokoo, how two people to stand behind the imam and how the prophet combined the prayer in a’rafa. Besides, forgetting what scholars never disagreed on like putting the arm and the hand on floor when doing sojod. Upon that, if ibn masood easily forgot such matters which are related to the prayer itself then it is normal to forget such matter; raising hands from rokoo.


5) Ibn masood and his companions kept doing acts that were proven by authentic Hadiths that the prophet stopped doing them, supported by statements of many of the companions. So, this has to be the same here as well. [ mawtta Malik: tahqeeq taqi alden alnadawi:1/182]

Oh, now we are questioning the memory abilities of Sahaba? Whoever stated this outrageous suggestion about Abdullah ibn Mas'ud must have Shi'i tendencies to criticize the Sahaba (I don't know who this "zai'ali" is. Obviously it cannot be the famous Hanafi jurist Imam Zayla'i, the teacher of Ibn Hajar al Asqalani). Or otherwise, he has never studied the usul (principles) of hadith. All sahaba are considered trustworthy narrators, not liable to forget. Especially not Ibn Mas'ud, a companion the Prophet used to send people to in his absense because of his knowledge, and a man whom Umar used to consult along with Ali; a man whose legs are weightier in the eyes of Allah than the mountain of Uhud (according to the Prophet).

As for the tradition where Ibn Masu'd states that Al falaq and nas are not from the quran, it is considered weak unanimously by the scholars of hadith. So the argument is null and void.

Abu bakr, Umar, Abu huraira, and Ali would all not do raf' al yadayn:

1. Aswad reports: "I performed prayer with Umar, and he raised his hands only when beginning the prayer" (musannaf ibn Abi Shayba)

2. Mujahid reports: "I did not see Umar raise his hands except at the beginning of prayer." (Musannaf ibn Abi Shayba)

3. The same is reported of Abu Huraira in the Muwatta.

4. Asim ibn Kulay reports from his father, a companion of Ali, that "Ali would raise his hands only at the initial takbir when beginning his prayer; thereafter, he would not raise them again at any other place in the prayer" (Muwatta Imam Muhammad, Musannaf ibn Abi Shayba)

In addition, the people of Kufa followed the maddhab of Ali, so the fact that they did not do it illustrates that Ali did not do it (after all, the people of Kufa learned their fiqh from Ali).

Bottomline: Ibn Mas'ud did not forget about this issue, nor over others. Whoever tries to sell such a disgusting attack on Ibn Mas'ud will be accountable to Allah.

Originally Posted by [b

Sh. Ayman[/b]]

3) Wael is not the only one who narrated such Hadith as there are many who narrated it as well. Needless to say, that it is only Ibn masood who narrated that the prophet never raised his hands from rokoo!!! Besides the asaneed of the Hadith of confirming raising the hands are more authentic than Hadiths of bin masood.

Ibn Mas'ud was not the only Sahaba who advocated not raising the hands. As shown above, it was the opinion of Umar, Ali, Abu Huraira, ibn Abbas and according to a sahih hadith, even Ibn Umar (whose opinion is usually alleged to be to do raf' al yadayn).

Originally Posted by [b

Sh. Ayman[/b]]

In conclusion, it is fair to acknowledge the Hadiths of raising hands from Rokoo and the Hadith of Ibn Masood that shows there are no raising hands from Rokoo, are both authentic with authentic chain of narrators. Keeping in mind, it is not compulsory, at all, to raise hands from rokoo or at time to do Rokoo. However, we acknowledge the Hadiths that proves raising hands are more authentic and overpower the Hadith of ibn masood. besides the fact that if one narrator acknowledge that he did not see or witness something to happen while another stated otherwise by confirming that he saw and witnessed it then the Hadith who confirmed the act is one to be accepted because the first he either forgot or did not see yet the other saw what the other narrator did not see.

Actually, the conclusion is that there are sahih ahadith on both sides. But it is clear that the Prophet did not do raf' al yadayn more often than he did (as there are clear statements from the sahaba that show that, though there are not athar from the sahaba that show that he did raf' al yadayn many times). Also, what is clearly established is that when he passed away, he was not doing it, though this cannot be definitely proven that he did do it when he passed away. So, if you want to stick to the safer side: don't raise your hands.

Wallahu A'lam

[Abdul Razzaq]

from my understanding Ibn Masood left the prophet sallahu alayhi wa salaam early on, even the way he sat in the final sitting was different then how the salah ended up.

Also we know Abu Hurairah came to Rusullah late in his life so if a position changed it is most likely abu huriarah would be recording the hadith that abrogated another hadith or in this case would be reporting what is superior to the other because raising the hands was adding a sunnah to the salah inshallah. Allah alaam.

[Yusuf513Khan]

Bismillah

I am not sure if some of these posts are those of the actual people posting, or copying/pasting comments, but they are a getting a little too intense for my liking...So this will be my last post for this thread bi izhnillah.

I am sorry for offending anybody.

I do NOT have a "position" on the matter, since I am not qualified to.

If someone has an issue with any of the evidences in this thread, it might be beneficial to "debate" or "question" them from the references provided, so the authors/posters can defend themselves.

Lastly, I came across an interesting posting for the Takhreej of some of the evidences that I will put below.

Source :Ahl Al Hadeeth Froums
Thread: Takhreej of the Issue of Raful-Yadain

Originally Posted by al-boriqee

To raise the hands is sunnah, and has been quoted to the degree of tawatur from every generation of Muslims from the time of the Sahabah, Tabi'un and Tabi' Tabieen till today.

It is an undeniable fact that the reports concerning raising the hands at the time of rukoo' and when rising from it are mutawaatir from the Prophet sallallahu 'alayhi wa sallam.

In fact, the Imaam of the Hanafee Deobandees, Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.

Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."

Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah'' Imaam Bukhaari also mentions something similar to this in his juzz.

Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu 'alayhi wa sallam and the companions with strong and (Saheeh) authentic chains."
In Sa'ayah Sharh Waqaayah (2/213)

Shaah Waleeullaah Muhaddith Dehlawee said; "The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2/10), also in Kifaayah Liman Lahu Diraayah

Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-(ten) companions then that position (Saying or action) is given precedence and is also mutawaatir." (Bawaadir an-Nawaadir (p.136)(as is the case)

Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2/100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them'

Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.ll),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm.

Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34 Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.

Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220). One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.

It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul Barr (2/122).

The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Ilaneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from and on the other hand, accept statements in which people have "never" seen anyone perform such an action as well as statements claiming that raising the hands "was most likely not practiced widely during the time of the Tab'iun."? If the practice of raising the hands was mutawaatir, and indeed it has been proven that it was, how could it not have been practiced widely? By its very definition, mutawaatir indicates extensive practice in each generation. This throws grave doubts onto any statement in which someone claims they "never" saw anyone doing it or that "no one" ever did it or that the Prophet "never" raised his hands!


UNDERSTANDING IMAM ABU HANEEFAH'S POSITION

Sufyan bin Uyaynah reports that Imam Abu Hanifah and Imam Awzaee met and came together in Makkah. Imam Awzaee asked, 'What is it with you — and in one narration, with you people of Iraq, - that you do not raise your hands in salah at the time of bowing into ruk'you and rising therefrom?'...

If we proceed on the assumption that the narration about this discussion between Imaam Abu Haneefah and Imaam al-Awzaa'-ee is authentic, there are a number of observations that one can make:

1)In the narration Abu Haneefah said: "Because nothing authentic has been established about it from the Prophet." If this is what he said, one would have to concede that he did not know of any authentic hadeeth from the Prophet about raising the hands at ruku' etc. which is rather unusual given the fact that such hadeeth are mutawaatir! Perhaps this is why Imaam Abu Haneefah did not rule in favour of raising the hands because, according to his words here, he was completely unaware of anything authentic about it from the Prophet. However, what excuse do the later followers of his Madhab have now that those authentic mutawaatir hadeeth have come to light?

THE ISNAAD QUOTED BY ABU HANEFAH AND Al-AWZAA'EE

2)Here is the isnaad that Imaam Abu Haneefah quoted in support of not raising the hands: "Hammaad related to me from Ibraaheem from Alqamah and Aswad from Ibn Mas'ood..." Here is the isnaad that Imaam al-Awzaa'ee quoted in favour of raising the hands: "Zuhri narrated to me from Salim from his father
(Abdullah ibn Umar)."

<you>A critical analysis of these two chains of transmission will reveal the following:

The isnaad quoted by Imaam al-Awzaa'ee is the shorter of the two and this is what is preferred in the science of hadeeth.

"...the students of hadeeth are concerned chiefly with attaining the briefest isnaad. " (Ibn al-Jawzee in Sayid ul-Khaatir, (p.216))

"Seeking the shortest isnaad is a sunnahfrom those who have preceded. "(al-Khateeb al-Baghdaadee in Al-Jaami Lee Akhlaaq ar-Raawee ))

According to Imaam Ahmed and Ishaaq ibn Rahawayyah the most authentic of all isnaads is 'az-Zuhree from Saalim ibn Abdullah from his father Abdullah ibn Umar' and this is the exact isnaad mentioned here by Imaam al-Awzaa'ee. (see Tayseer Mustalah al-Hadeeth, (p.37), of Dr. at-Tahhaan)

Looking at the strength of narrators in each isnaad one would have to conclude that the isnaad quoted by al-Awzaa'ee is the stronger of the two. Here is a quick overview of each narrator using Ibn Hajr's at-Taqreeb as a basis for their biographies:


<u>ABU HANEEFAH'S ISNAAD
HAMMAD(He is Hamaad ibn Abee Sulaymaan)

Ibn Hajar said: "A faqeeh, truthful, has some vain fancies."

IBRAHIM (He is Ibrahim ibn Yazeed ibn Qays ibn al-Aswad al-Nakha'ee)
Ibn Hajr said: "A faqeeh, thiqah except that he commits a great deal of lrsaal (mursal narrations)."

ALQAMAH & ASWAD
(He is Alqamah ibn Qays ibn Abdullah al-Nakha'ee)
(He is Al-Aswad ibn Yazeed ibn Qays al-Nakha'ee)
Ibn Hajr said about Alqamah: "Thiqah, reliable, faqeeh, worshipper."
Ihn Hajr said about Aswad: "Thiqah excelled, faqeeh."


<u>AL-AWZAA'EE'S ISNAAD

ZUHRI(He is Nfuhammad ibn Muslim ibn Ubaydallah ibn Abdullah ibn Shihaab az-Zuhri)

Ibn Hajar said: "The faqeeh, the haafidh, they are agreed on his high esteem and mastery."

SALIM (Salim ibn Abdullah ibn Umar ibn al-Khattaab)
Ibn Hajr said: "One of the great faqeehs (of Madinah), he was reliable, a worshipper, distinguished."


The Companions of the Prophet (saws)

What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below

Abu Hurairah
There are 5 narrations from him. Bukhaari mentions in his Juz Raf al-Yadain, by, Abu Dawood (1/108) with Au'n al-Ma'bood (1/268), Nasaa'ee (1/104), Ibn Maajah (1/62), Ahmad (2/132), Ibn Khuzaimah (1/344), ad-Daarqutnee (1/296). Dhahabee in Tadhkirrah tul-Huffaadh (1/444), Ibn Hajr in Al-Aa'maalee (p.357) [manuscript] authenticates this narration. He also authenticates it in Talkhees al Habeer (1/219), Khateeb Baghdaadee in Tareekh Baghdaad (7/394) Also in Musnad Shaamain of Tabaraanee [manuscript] (p.186). Ibn Abdul Barr in at-Tamheed (3/80) [manuscript]. Ponder upon this. The Tabi'ee and teacher of Imaam Abu Haneefah narrates that he saw [obviously after the death of the prophet] Abu Hurairah raise the hands in the various places in prayer, eg, whilst going into rukoo. Juzz of Raf al-Yadain of Bukhaari (p.63) and f amheed of Ibn Abdul Barr (1 /62]. Is it then a better practice to leave raising the hands?

Abdullah ibn Umar
21 Bukhaari (1/102) and also, Muslim, Abu Dawood (1/104), at-Tirmidhee, an-Nasaa'ee, Ibn Maajah, ibn Hibbaan, Sunan Kubraa of Baihaaqee (2/80), Ibn Khuzaimah, Maalik, nt-Tnbnraanee, ad-Daarqutnee (1/279), Ahmad, Musnad Abu Ya'aln (2/263), Umdatul Qaaree of Aynee Hanafee (5/277), Ibn Hajr in Fath-ul Baaree (2/222), Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/409), Talkhees al-IIabeer (1/218), Ad-Diraayah (1/153) of Ibn Hajr, Taareekh larjaan (p.433), Ma'rifah of Ilaakim (p.218), Humaidee (2/288) and At-Tamheed of Ibn Abdul Barr (5/65). In fact, Bukhaari reports in his Juzz (p.9) that, Ibn Umar after the passing away of the prophet used to throw pebbles at those who would not perform it. Obviously, this narration speaks for itself about the argument of abrogation or better to leave the raising of the hands.

Abdullah ibn Abbaas
Ibn Maajah (1/62), Abu Dawood (1/108) and it is saheeh as established by Bukhaari in his Juzz.

Anas ibn Maalik
Bukhaari mentions in his ]uzz that, Ibn Maajah, ibn Hibbaan, Ibn Abee Shaybah, ad-Daarqutnee all mention this narration. Abu Ya'laa (1/91) manuscript. Ibn Daqeeq said in At-Ta'leequl Mughnee (1/290), all of its narrators are reliable and authentic upon the conditions of Bukhaari and Muslim', Ibn Mulqm in Badr al-Muneer states,' its chain is authentic upon the conditions of Bukhaari and Muslim'. In total there are 7 ahaadeeth from Anas also reported in, Taareekh of Khateeb Baghdaadee (2/386), (4/183), Tabaraanee Awsth (2/102, 2/293, 1/20).

Abu Sa'eed al-Khudree
Bukhaari in his Juzz Raf al-Yadam (p.49), Mussannaf Ibn Abee Shaybah

Jaabir ibn Abdullah
There are 4 ahaadeeth from him. Ibn Maajah (1/62), and Ibn Hajr in Ad-Diraayah (1/154) and Bauseeree in Misbah uz-Zujaajah Fee Zawaa'id Ibn Maajah (1/108) said, all its narrators are trustworthy and acceptable. Likewise, Aabid Sindhee in A1-Mu\vaahib al-I.ateefah Sharh Musnad Abee Haneefah (1/162) states, Imaam Ilaakim and Baihaqee have authenticated this narration. Also in Ahmad (3/310), Ma'rifah Uloom al-IIadeeth of TIaakim (p.121), Akhbaar Asbahaan of Abee Nuaym (1/165), al-Mataalib al-Aaliyyah (1/69), Taareekh al-Kabeer of Bukhaari (4/105).

Abdullah ibn Amr ibn al-Aas
Baihaaqee in as-Sunan al-Kubraa (2/74)

Abu Moosaa al-Ash'aree
Ad-Daaraqutnee (1/296)

Abdullah ibn az-Zubair
Abu Dawood, Ahmad with references as under the note concerning Abu Bakr, above.

Al-Baraa' ibn Aazib'
Al-Baihaqee (2/77)

Maalik ibn al-Huwayrith
Al-Bukhaari (1/102) and also found with the same hadeeth in Muslim. Abu Dawood, Ibn Maajah, Ahmad, al-Baihaaqee, Abu Awaanah, Daarqutnee, Musnad Shaameen of Tabaraanee, Sharh us-Sunnah of Baghawee and others as mentioned by Bukliaari in his book of juzz Raf ul-Yadam (pp. 4-5)

Waa'il Ibn Hujr
There are 6 narrations from him. Nasaa'ee (1/105), Muslim (p.183), Bukhaari in his Juzz (p.8) mentions Abu Dawood Tayaalisee in his musnad (p-138), Ibn Maajah, Ahmad (4/318), ibn Hibbaan (3/352), ad-Daarqutnee, al-Baihaaqee as reporting the same. Also found in Al-Muntaqaa of ibn Jarood' (p.81), Sharh Maa'nee al-Aathaar of Tahaawee (1/132), Ilumaidee (2/342). The narration in Ilumaidee mentions the raising of the hands in the various positions from the prophet and then Wail states, 'I returned in the winter and saw the companions covered in large outer garments from beneath which they performed the raising of the hands'. It is therefore clear, that the companions as a whole performed this action and Wail did not exclude any one of them from such an action.

Abu Humayd as-Saa'idee
Mishkaat (1/86), which also quotes Ibn Maajah (1 /26), ad-Daarimee, and Tirmidhee who called this narration as 'hasan-saheeh'. Abu Dawood (p.7) mentions the same narration. Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'.

Umayr ibn Habeeb
Ibn Maajah

Umm ad-Dardaa
Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, 'The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.

Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220).
One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.
It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul barr (2/122). The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Haneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from it. (Baihaqee (2/83), Al-Muhazzab of Dhahabee (2/49), Jawaahir ul mukallah of Sakhawee (p.152). Therefore we find the superiority if this action from these narrations. But yet, one in the first three generations, from an authentic chain, have said that the prayer is less in reward if one performs this action.


The Practice Of The Four Rightly Guided Caliphs

What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below.

1) Abu Bakr as-Siddeeq
As-Sunan al-Kubraa of Baihaaqee (2/73-74) who also authenticated nil of its chain of narrators. Imaam Dhahnbee in Al-Muhaxxab (2/49) affirms what Baihnaqee said. Ilaafidh Sakhawee in Al-]a\vaahir ul Mukallalah ill Ahaadeth al Musalsalah (p.56) [manuscript] narrates the same. The hadeeth of Abu Bakr is reported with a full chain including the companions, Taabr'een, Tabi-taabi'een right ii]iio Imaam Baihaat]ce himself. No doubt, this narration is a clear proof of the continuation of raising the hands in rukoo and rising from it, throughout the generations, thus refuting the claim that this action was abrogated or better to leave.


Umar ibn al-Khattaab
Baihaaqee (2/84), Ad-Daarqutnee, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416). Ibn Ilajr mentions in Talkhees al-ITabeer (1/219) that its chain of narration is 'Mahfooz' i.e. proven. Nafkh ush-Shuzee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Juzz Raf al-Yadain (p.13) of Bukhaari and Juzz Raf al-Yadain (p.6) of Subkee. Note, Umar taught the taabi'een to prayer in the Prophets mosque and he raised his hands in the various positions of the prayer. Nasb ur-Raayah (1/416), Talkhees al-Habeer (1/218), Khiiaafiyyaat of Baihaaqi referenced in Nafkh ash-Shuzaa of Ibn Sayyid an-Naas (2/218), who said all its narrators are reliable and acceptable.

Ali ibn Abi Taalib and Uthmaan
Nasb ur-Raayah (1/412) and ibn Hajrs Talkhees al-IIabeer (1/219) mention it is reported by, Abu Dawood (1/198) with Au'n al-Ma'bood (1/271), at-Tirrm'dhee (1/239) with Tuhfaa tul Ahwadhee (4/239), an-Nasaa'ee, Ibn Maajah (1/183), Ahmad (1/93), Baihaaqee (2/74) ad-Daarqutnee (1/287), Ibn Khuzaimah (1/294), Tahaawee in Maa'nee al-Aathaar (1/131), ad-Diraayah (1/153), Tahseel al-Qaaree (part 3/page 774). Tirmidhee who said it is Ilasan/Saheeh. Ahmad ibn Hanbal graded it as saheeh. Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan.

All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.11),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm

IMAAM SHAAFI' EE'S POSITION

Imaam Taj ud Deen as Subkee relates, concerning the famous student of the Imaan, Abu Ibraheem ibn Yahyaa al-Muznee that, "I have heard Shaafi'ee say that it is not halaal for one to abandon raising the hands at various places after one knows that the Prophet used to raise his hands."

After recording the above, Imam Subkee states, ' It is clear from this narration that Imaam Shaafi'ee held it to be obligatory to raise the hands at the various positions in prayer'.


Tabaqaat ash-Shaafiyyah (2/100)

Whilst mentioning raising the hands when descending for the sajdah, Shaykh al-Albaanee says: "This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn Umar, Ibn Abbaas. Hasan Basree, Taawoos, his son 'Abdullah, Naaf'ie the freed slave of Ibn Umar, Saalim the son of Ibn Umar, Qaasim bin Muhammad, Abdullah bin Deenar & Ataa. Also, Abdur Rahmaan bin Mahdi said, 'This is from the Sunnah', it was practised by the Imaam of the Sunnah, Ahmad ibn Hanbal, and it has been quoted from Maalik & Shaafi'ee.

Similarly, al-Bukhaari writes: "Wakee said on the authority of ar-Rabee who said: 'I saw al-Hasan, Mujaahid, Ataa, Taawoos, Qays ibn Sa'ad and al-Hasan ibn Muslim raise their hands when they performed rukii' and when they prostrated" Abdur-Rahmaan ibn Mahdee said: "This is from the Sunnah."

Indeed, Abu Dawood says, "Ahmad ibn Hanbal was asked about the individual who did not perform the raising of the hands at the various places yet he knew of the narrations concerning this matter. Imaam Ahmad replied, 'never mind wether his prayer is accepted or not, he is lacking in the fundamentals of his religion".

SHAIKH-AL-ISLAAM ABDULLAH IBN MUBAARAK'S POSITION

Imaam Wakee bin Jarrah said that he prayed at a mosque in koofah wherein Imaam Abu Haneefah was praying next to Abdullah ibn Mubaarak, who was raising his hands whilst going into rukoo and raising from it.
Upon this, Abu Haneefah said to him 'I see you continuously raise your hands, do you intend to fly off some place?'
Ibn Mubaarak replied 'O Abu Haneefah I saw you raise your hands at the beginning of the prayer, why did you intend to fly off some place also?'
Hearing this, Abu Haneefah became silent.

Imaam Wakee continued to say "I have never seen any one so quick to reply as I have seen ibn Mubaarak do so."

This is reported in, juz Raf al-Yadain of Bukhaari (p.133), Ahmad ibn Hanbal in As-Sunah (p.59), Ibn Qutaybah in Mukhtalif ul-Hadeeth (p.66), ibn Hibbaan in ath-Thiqqaat (p.4) [manuscript] and Khateeb Baghdaadee in Tareekh al-Baghdaad (13/406)


IMAAM MAALIK'S POSITION

As far as the Maalikee scholars are concerned then the following is to be noted. All the authentic and non speculative evidence indicates that it was indeed the practice of Imaam Maalik to raise his hands at the ruku' and when rising from it etc, and that this is the position of his madhab on this issue. For example, there is no hadeeth in his al-Muwatta against the practice of raising the hands, whilst he does include in it the hadeeth of ibn Umar affirming raising the hands.
Masaa'il Imaam Ahmad (p.33)

A clear and decisive evidence for Imaam Maalik performing Raf al-Yadain is affirmed by the Imaam of the Hanafees, Muhammad ibn al-Hasan ash-Shaybaanee in his book "Muwatta Imaam Muhammad"

Imaam Muhammad said "From Maalik (Imaam Maalik ibn Anas) from Zuhree from Saalim from Abdullah ibn Umar who said, "When the Prophet sallallahu 'alayhi wa sallam, began his prayer and whilst performing ruku and raising his head from it, he would do Raf al-Yadain upto his shoulders and then would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd. "

Imaam Muhammad also states that performing Raf al-Yadain is also the position and Madhab of the people of Madeenah meaning Imaam Maalik.306
Imaam Bukhaari also brings a hadeeth in Saheeh al-Bukhaari on the authority of Abdullah ibn Umar. The chain in Bukhaari reads, 'narrated to us Abdullah ibn Muslimah from Maalik from ibn Shihaab (Zuhree) from Saalim from Abdullah ibn Umar from the Prophet sallallahu 'alayhi wa sallam that when he started the prayer he raised his hands to his shoulders and when he would say the Takbeerfor Ruku and rasie his head from Ruku he would also raise his hands and then he would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd and he would not raise them between the prostrations.

Imaam Abdullah bin Wahb Al-Misree is Imaam Maaliks famous student. It is reported from him in Tamheed that, 'I was accompanying Imaam Maalik on the journey for hajj. When my animal came colser to Maaliks, I asked him, how should the one praying raise his hands in the prayer? He replied, I do not even like being asked about this [as the matter is well established]. Then he said, the hands are to be raised whilst beginning the salah, going into rukoo and rising from it.

Further, Maaliks students Abdul Azeez bin Naaf ie, Abu Musab Az-Zuhree, Waleed ibn Muslim and Sa'eed bin Abee Maryam all mention the raising of the hands in the various positions from Imaam Maalik.

Allaamah ibn Abdul Barr said, "Abu Mus'ab and Ibn Wahb mention that Imaam Maalik according to the Hadeeth of Ibn Umarused to do Rafal-Yadain at the first Takbeer, when going into Ruku and when rising from Ruku." This statement is also mentioned by Shaikh Anwar Shah Kashmiree and his foremost student Shaikh Binnouri.

In fact, Imaam Ashab the student of Maalik states, 'Imaam Maalik performed the raising of the hands up until his death, and it is only Ibn al-Qaasim who narrates contra to this. However, all the other reliable narrators contradict him in this'.

The famous Maalikee scholar and jurist Ibn Rushd mentions that, 'The narration of Ibn al-Qaasim is conflicting, strange and weak. It is to be abandoned'.

Ibn Hajr explains: "Ibn Abdul-Burr (or, in another manuscript: ibn Abdul-Hakkam) said: 'Nobody relates the leaving of raising the hands from Maalik except ibn al-Qaasim. That which we accept is the raising of the hands as in the hadeeth of ibn Umar. This is what Wahb and others narrate from Maalik. And Al-Khattaabee quoted, and al-Qurtubee followed him, that the last of the two sayings (from Maalik) and the most authentic from him was doing Rafal- Yadain. I have not seen the Malikiyyah use as evidence for not raising the hands except with the saying of ibn al-Qaasim."

Ibn al-Arabi al-Maalikee said while talking about raising the hands at ruku': "This is what the Prophet sallallahu 'alayhi wa sallam used to do. And it is the madhab of Maalik according to what is related from him by the people ofMadeenah."

An-Nawawee also affirms that to raise the hands at ruku' and when rising from it is related from Imaam Maalik, however, in his view, the most we'll known position from Maalik is to raise them only at the. first Takbeer.

Al-Khattaabee, as mentioned earlier, wrote; "The final riding of Imaam Maalik on this issue was in favour of raising the hands at ruku' etc ".

Shaykh al-Albaanee writes;^"5 when discussing the issue of raising the hands at ruku' and when rising from it: "Imaam Maalik (rahimahullah) practised it right up to his death, as reported by Ibn 'Asaakir.

Shaykh Shu'aib al-Arna'oot writes in his notes to Mushkil al-Aathaar whilst discussing the various views about Maalik's raising of the hands: "Ibn Wahb, al-Waleed ibn Muslim, Sa'eed ibn Abee Maryam, Ashab, and Abu al-Mus'ab relate about Maalik that he would raise his hands as per the hadeelh ofibn Umar right up to his death."

The narration of ibn Qaasim of al-Mudawwanah al-Kubraa needs to be looked at, as Imaam Ibn Abdur Barr mentions Imaam Maalik doing Raf al-Yadain from Ibn Wahb and Ibn Qaasim himself. Shaikh Zaila'ee has also quoted this in his book Nasb ar-Raayah. Shaikh Binnouri Hanafee also mention Imaam Maalik performing Raf al-Yadain from Muhammad ibn al-Hasan, Ibn Wahb, Ibn al-Qaasim and a group of people.

Shaikh Anwar Shah Kashmiree brings the statement of at-Tamheed that Ibn Wahb and Ibn al-Qaasim mention Imaam Maalik performing Raf al-Yadain. The narration of Ibn Wahb affirming Raf al-Yadain for Imaam Maalik for going into Ruku and whilst rising from it is further elucidated in As-Sunan al-Kubraa of Baihaaqee, Ma'arifus Sunan Wal-Aathaar and Sharh Maa'nee al-Aathaar of Tahaawee.

Further more, the following Scholars of Ahlus-Sunnah wal-Jamaah have reported that Imaam Maalik used to perform Raf al-Yadain whilst going into ruku and rising from it.

[Mariam 3:36]

Originally Posted by AbdulBasit

Now, my question: "What do you say about, raising the hands with every takbeer (i.e. with every movement in the Salaah)? I heard that Shaykh al-Albaani said it is a Sunnah (and was practiced by many of the Imams, including Ahmad Ibn Hanbal - and also it was quoted from Maalik and Shaafi`ee)! And he said that there are saheeh narrations that state that Rasoolullah [صلى الله عليه وآله وسلم] did so (sometimes). What is your take - حفظك الله - on this?"

I think we mentioned this opinion from Al-Albaani rahimahul-Lah in class, but we did not discuss it in detail or mention why we were learning a different opinion (i.e. I don't recall an indepth discussion of the evidence for each opinion), waAllahu a'alem. That does not answer your question, but InshaAllah it helps with context, and may Allah guide us to what is most pleasing to Him. Ameen.