Rule of raising hands in Salah

[ShujaSlam]

Originally Posted by 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.

Assalamu Alaikum

Brother, you have obviously not been reading my posts, otherwise you would have seen that I was clearly responding directly to the arguments you posted, and not simply copying and pasting replies from other websites. To accuse me of such a thing seems especially egregious considering the fact that you are the one pasting long and convoluted (and I may add, factually incorrect) articles from other websites. However, for the sake of 'ilm, let us continue our polemics:

Originally Posted by [b

al-boriqee[/b]]

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.

Indeed, raf' al yadayn is indeed narrated from so many chains that it is mutawaatir. The author of this statement seems to be under the impression that the Ahnaf and Malikiyya deny the authenticity of the chains that advocate raf' al yadayn. We do not. However, neither should the others deny that the ahadith and athar that advocate not raising the hands have also reached the level of mutawatir. If you read the article of Anwar Shah Kashmiri, you would have seen at least fifty different transmissions of authentic narrations where raf' al yadayn is prohibited. So Br. al-boriqee, it is devious to take the allamah Kashmiri's statement out of context and post it online where people are misled.

Originally Posted by [b

al-boriqee[/b]]
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."

I doubt a muhaddith of Ibn al Qayyim's caliber could have said something like this. Br. al-boriqee has not provided a reference, so I cannot verify this, but as stated above, I have shown at least twenty sahih ahadith where raf' al yadayn is prohibited.

Originally Posted by [b

al-boriqee[/b]]
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''

Again, no reference, and again incorrect. The people of Madinah, and the maddhab of Imam Malik ibn Anas did not raise their hands.

Originally Posted by [b

al-boriqee[/b]]
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

That is Shah Waliullah's ijithad, and he has a right to it. Far greater scholars such as Imam Shafi'i and Ahmad agreed with him, so his statement does not add any weight to the position of raf' al yadayn. Far greater scholars than he disagreed, such as Imam Abu Hanifa, Malik, Waki, Muhammad ash Shaybani, and others.

Originally Posted by [b

al-boriqee[/b]]
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.

I have shown traditions that show that Umar and Ali did not raise their hands. Once again:

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

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)

Ask any muhaddith, and they will affirm that these chains, according to Ibn Hajar al Asqalani, "fulfill the conditions of shaykhayn (i.e. Bukhari and Muslim).

Originally Posted by [b

al-boriqee[/b]]
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)."

Again, the author is misquoting the tradition. Imam Abu Hanifah did not say "Because nothing authentic has been established about it." That is manipulating Imam A'zam's words: He never uses the word "authentic" at all. He simply says it has not been fully (i.e. permanently) established. He was familiar with the hadith that Awza'i narrates next. The proof is in the rest of the story, which the author felt unecessary to provide.

The full narration is this:

Abu Hanifa met awza'i in Makka, and Awza'i had heard many negative things about Abu Hanifa changing the religion of the Rasul, so he decided to confront him. "Why do you not practice the raising of the hands?" he asked Abu Hanifa. Abu Hanifa replied by saying that "because there is nothing fully established tradition that supports that." Then Awza'i narrated the following tradition: "I heard Zuhri narrate from Salim, from his father Ibn Umar, that the Messenger of Allah would raise his hands before and after rising from ruku'. Abu Hanifa replied: "Hammad informed me that Ibrahim an Nakh'i heard from both Alqamah and Aswad from Abdullah ibn Mas'ud that the prophet would not raise his hands before or after the ruku'." Awza'i replied: "In my hadith, there are only three links between me and the Messenger of Allah. In yours, there are four, so mine is superior." Imam A'zam Abu Hanifah replied: "Hammad is a superior faqih (jurist) than Zuhri. Ibrahim is superior to Salim. Alqamah is not inferior to Ibn Umar in fiqh. If Ibn Umar has the virtue of being a Companion, then Alqamah also has certain virtues. (In another narration, Abu Hanifa said "Except for the fact that Ibn Umar is a Companion, I would say that Alqamah is superior to Ibn Umar"). As for Ibn Mas'ud, there is no need of mentioning his virtues. Therefore, my chain is superior to yours."

Awza'i fell silent and had no response.

So we can see clearly that Abu Hanifah was well aware of the hadith Awza'i brought forth. Otherwise, he would have been stumped, and had no response. However, when Awzai brought forth his hadith, he was ready, with proof that his transmission was superior. And to his response, Awza'i could not say anything.

Originally Posted by [b

al-boriqee[/b]]
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 ))

This was already mentioned by Awza'i, and Abu hanifa responded to it. Abu Hanifa and the Ahnaf are well aware that Awza'i's hadith has a shorted link, but in the view of the Ahnaf, the caliber of the transmitters is more important than the link. The author has not proven anything. By not mentioning the entire story, and then stating Awza'i's proof as his own, and not providing the Hanafi and Maliki proof is manipulation of the tradition.

Originally Posted by [b

al-boriqee[/b]]
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)

Yes, but I have mentioned no less than twice already that the chain that Abu Hanifa mentioned (Ibrahim from Alqamah from Ibn Masud) is considered the strongest of all chains by Imam Nasa'i and Yahya ibn Ma'in. They are both authentic, and to state that either is not is to state a lie.

Originally Posted by [b

al-boriqee[/b]]
<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."

Again the author shows one side of the story. He attempts to make it seem like the chain that Abu Hanifa provided was weak, by attributing negative characteristics to the men in that chain. (Hammad had "vain fancies and Ibrahim commits irsaal). But he does not do the same of Zuhri, whom Ibn Hajar also criticizes for tadlees (covering up narrations to make them seem stronger). Adh dhahabee says about tadlees: "I would rather fall from the sky and break into pieces than perform tadlees. (Tadhkarat-ul-huffaz)


Br. al-boriqee goes on to mention a number of sahaba whom he states did raf' al yadayn. However, as will be shown, in fact, many of them did not, and even prohibited it:

Originally Posted by [b

al-boriqee[/b]]

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

Abu Hurairah did nor perform raf' al yadayn:

Malik from Nua'aym al Mujmir,and Abu Ja'far al Qari that Abu Hurariah used to pray with them, and he said Allahu akbar whenever he lowered or raised himself. Abu Ja'far said, "and he used to raise his hands when he said allahu akbar when opening the prayer." (Muwatta')

There are others, but for the sake of brevity, let us move on:

Originally Posted by [b

al-boriqee[/b]]
Abdullah ibn Umar

It is authentically Ibn Umar did raf' al yadayn. But it is also authentically narrated that he did not:

1. Salim reports that his father [Ibn Umar] said: "I observed that when the Messenger of Allah would begin his prayer, he would raise his hands levelling them: some say at shoulder level. Thereafter, he would not raise them again before the bowing or after it. Some have added that he would not raise them between the sujud either." (Sahih Ibn Awana)

It has been declared sahih by the scholars of hadith, including Imam Humaydi, the teacher of al Bukhari who includes this hadith in his own musnad with another chain.

2. Abdullah ibn Abbas and Ibn Umar report that the Messenger of Allah said: "The hands are to be raised at seven instances: at the beginning of prayer, when setting sight on the House of Allah, at Safa, Marwa, Arafat, Muzdalifa, and when saluting the black stone." (Nasb al Raya)

There is no mention of takbir at the time of bowing.

3. Abdullah bin Umar said:

The Prophet [May Allah bless him and grant Him peace] only perform raf’ul-yadain at the beginning of Salaah, not before or after doing ruku’.

(Musnad Humaidi)

Now let's ask a question. The main sahabi who is in favor of raf' al yadayn is Ibn Umar. The main sahabi opposed to it is Ibn Mas'ud. There are contradictory traditions about Ibn Umar's position. However, there are no contradictory positions about Ibn Mas'ud. Whose position should we take?

Originally Posted by [b

al-boriqee[/b]]

Abdullah ibn Abbaas

1. Abdullah ibn Abbas reports that the Messenger of Allah said, "The hands should not be raised except at seven instances: at the beginning of the prayer, when entering the Masjid al Haram and setting sight on the House of Allah, when standing on Safa, Marwa, and when standing with the pilgrims in arafat and at muzdalifa." (Nasb al raya, Mujam At Tabarani)

2. Abdullah ibn Abbas narrates, "The hands should not be raised except at seven instances: when beginnig the prayer, when setting sight on the House of Allah, at Safa, marwa, Arafat, muzdalifa, and when pelting the jamarat." (Musannaf Ibn Abi Shayba)

Originally Posted by [b

al-boriqee[/b]]
Umar and Ali

We have already shown that it was both Umar's and Ali's practice not to raise their hands:

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

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)

Originally Posted by [b

al-boriqee[/b]]
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."

Once again, the author provides no reference, so there is no way of authenticizing the veracity of this narration. In the well-known story, Abu Hanifah asks Abdullah ibn al Mubarak why he raises his hands over and over? Does he wish to fly like a bird? In the tradition in I'laa As Sunan, ibn al Mubarak became quiet, and was unable to answer.

However, assuming this story is correct, the answer to Ibn Al Mubarak's statement, "O Abu Hanifah I saw you raise your hands at the beginning of the prayer, why did you intend to fly off some place also?" is simple:

Why do we raise our hands in the beginning of salah and not after that? Because whenever we say "allahu akbar" (or sami' allahu li man hamida), we have to make one movement. However, there are two times in salah when we do not change our posture: when we start salah, and when we end salah. Therefore, to signify that there is a change in the status of our salah, we make an extra movement: when we start salah, we raise our hands. When we end salah, we move our head right and left. But say we raise our hands in the middle of salah when we go down to ruku'. Then we will have made two movements: going down, and raising our hands.

So the reason that we raise our hands in the beginning of salah is because there is no other movement at that time, and we have to have some sort of movement.

Originally Posted by [b

al-boriqee[/b]]
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)

Once again, br. al-boriqee shows his lack of knowledge. He believes that because Imam Malik has narrated a hadith in his Muwatta' about raising his hands, that is his opinion. In fact, Imam Malik narrates a hadith in his Muwatta about clasping the hands in salah, but his position was that of the people of Madina: to leave the hands at his side. Imam Malik felt that the position of the people of Madina was a chain in and of itself. Ibn Taymiyyah has defended this view. Therefore, according to Ibn al Qasim in al Mudawanna, Imam Malik's position was that one is not to raise the hands, despite the hadith he quotes.

Br. al-boriqee consistently quotes Ibn Abdul Barr as proof of the position of the Maliki maddhab that one is to raise the hands. However, go into any of the famous books by the Maliki fuqaha, and one will see the position of the Maliki maddhab is not to raise the hands: al Muntaqa sharh al Muwatta, tahdhib masa'il al mudawanna, minha al jaleel sharh mukhtasar jaleel, awjaz al masalik ila muwatta malik, al istidhkar. The Maliki scholars have even proven from the Quran that one is not to raise the hands: Ibn Al Arabi writes in his Ahkam al Quran and Al Qurtubi writes in his al Jami' li ahkam al Quran (better known as Tafsir al Qurtubi), where they prove from the Quran not to do raf' al yadayn.

Bottomline, do not go to unreliable websites that give out false information. Go directly to the books of ahadith. Most of them are in Arabic, but some are in English. You will see that both positions are strong. So when some "scholar" tells you that not raising the hands is not from the Quran and sunnah, you can reply back.

Wallahu A'lam

[tahawiboy]

Asalamu Alaykum

My own position is that there are so many hadiths that say to raise the hands between the sujud, after the sujud, some even at every takbir in salah. How come the shafi'i's and hanbalis don't follow those hadiths. How come they only follow the hadiths that say to raise the hands before and after ruku'? Whatever answer the Shafi'is and Hanbalis give for not acting upon these hadiths that are authentic will also serve as a answer for the reason why the Hanafis and Malikis only act upon the hadith which mentions raising the hands only when starting prayer.

Different hadiths that show that the sahaba raised their hands at times other than before and after ruku


A. Malik bin al Huwayrith reports that he saw the Prophet (saw) raise his hands in his salah until he brought them in line with the top of his ears, when he bowed into ruku, when he raised his head from ruku, when he went down into sujud, and when raised his head from sujud. (Musnad Ahmad, Sunan An Nasa'i)

B. Abdullah bin Umar (ra) reports that the Prophet (saw) would raise his hands when saying the takbir for ruku and at the time of saying the takbir when going into sujud. (Tabarani in al Mujam al Awsat as quoted by Hafidh Haithami, he adds that its isnad is Sahih)

C. Abu Hurayrah (ra) says, I saw the Prophet (saw) raise his hands close to his shoulders, at the time of beginning salah, when bowing into ruku and when going into sujud. ( Musnad Ahmad , Sunan Ibn Majah)

d. Abu Sahl al Azadee says, Abdullah bin Tawoos prayed salah next to me in Masjid al Khaif in Mina. When he would raise his head from the first sajdah he would raise his hands towards hic face. I found this strange so I remarked to Wuhaib bin Khalid that he is doing something which I have seen no one do. Wuhaid said to him, ‘’You are doing something which we have seen no one do.’’ Abdullah replied, ‘’I saw my father do it, and he said I saw Abdullah bin Abbas (ra) do it, and Abdullah bin Abbas (ra) said I saw the Prophet (saw) do it. (Sunan Abi Dawud, Sunan an Nasai)

e. Yahya bin Abu Ishaq reports, ‘I saw Anas bin Malik (ra) raise his hands between the two sajdahs.’ (Bukhari in Juz Raf al Yadayn Imam Nimawi says that its isnad is Sahih)

f. Ali (ra) reports that when the Prophet (saw) would stand in fard prayer he would say the takbir and raise his hands till his shoulders. He would do the same when he would complete his recitation and bow down to ruku, and the samewhen he would raise his head from ruku. He would not raise his hands att all when seated in salah. When he would stand up after the two sajdahs he would raise his hands in a similar manner and say the takbir. (Musnad Ahmad Sunan Ibn Majah, Sunan Abi Dawud)

theres at least 20 others in authentic collections.

[muhsinmuttaqi]

Assalamu Alaykum wa Rahmatullahee wa Barakatu

1.

School of Thought: Abu Haneefa/Imam Malik
Opinion: Only raise the hands for the opening takbir
Evidence: Abdullah ibn Umar narrated: "The Messenger of Allah used to raise his hand at the opening of Salah, and he would not do that again" - Al Bayhaqee.

2.

School of Thought: Imam Shafi'ee and Imam Ahmad
Opinion: Raise the hands 1. At the opening of Salah, 2. before bowing for Rukoo, 3. after rising up from Rukoo, and 4. after finishing the first Tashahhud.
Evidence: Abdullah ibn Umar narrated: "Allah's Messenger used to raise both his hands up to the level of his sholders when opening the Salah; and on saying the takbir for boing, and on raising his head from bowing he used to do the same and then say 'Sami Allahu Liman Hamidah, Rabbana walakal hamd'. and he did not do that in prostrations" - Sahih Bukhari


By the way even if the prophet just raise his hands one time, it would be evidence enough that raising hands is not bid'ah and from the sunnah of the prophet. The fact that he sometimes raised his hands and sometimes does shows that raising the hands is neither a rukn (integral) nor a wajib (obligation), but one of the Sunan/Mustahhab acts of Salah.

If the act were forbidden or makrooh then the prophet with his perfect wara' would not have done such act even once in his life time.

[ShujaSlam]

Originally Posted by muhsinmuttaqi

Assalamu Alaykum wa Rahmatullahee wa Barakatu


If the act were forbidden or makrooh then the prophet with his perfect wara' would not have done such act even once in his life time.

I agree. The issue of raf' al yadayn is not an issue of fard or wajib. It is not even one of which is sunnah, because both positions have been satisfactorily established from the sunnah. It is simply one of which position is superior.

Wallahu A'lam

[muhsinmuttaqi]

Salam

Would mean that it is about which action brings a greater edgr/reward. For example, we have the right to ask for our rights. The general rules is an eye for an eye and a tooth for a tooth. However, forgiveness is more superior than asking for rights. Forgiveness is a voluntary act, but it carries a higher reward than asking for one's rights.

A person may owe me money and I have the right to request the money from him. Asking for the right is my right, but forgiving his debt is more superior and more rewarding.

The same with raising hands or not, but the difference opinion is which one brings the higher reward, Raising the Hands or Not Raising the Hands.