Ahl al-Hadith the emerging chaos among Bangladeshi muslim

[Skies]

1. Abu Hanifa predates Bukhari by about a century.

In any system of historical recording Abu Hanifa and the Kufan school would be given more weight in terms of accuracy than a much later source (Bukhari).

2. The salah according to the 4 Sunni schools of thought are all valid as their arkan (pillars) and fara'id are all the same, they only differ in furoo' (subsidiary issues) such as raising of the finger during tasshahud.

Groups like the "Salafees" (a.k.a "Wahabis) make this a big issue even though all Sunni variations of salah (namaz) are valid.

The Albanee way to pray is Nasirudeen Albanee's own personal ijtihad (opinion of a scholar derived through research and interpretation) and even other "Salafees" disagree with him on some issues e.g. Sheikh Muqbil.

However they both follow books of alleged ahadeeth written 2 centuries after the prophet 'alaihi salam.

Abu Hanifa was the main Imam in the Kufan school from Iraq who are said to be followers of the sahabi Abdullah bin Masud (radi'Allahu anhu). Abu Hanifa's "fatawa" are in fact not his personal legal opinions but the opinions of him and the 40 experts that sat with him in the main mosque in Kufa.

The majority of the Hanafi school and its rulings disagree with "Abu Hanifa's fatawa" (the Kufan school in reality) and are based on the fatawa of his two main students, Abu Yusuf and Muhammad As-Shaybanee.

The problem is the Salafee teachings and mentality is very confrontational and aggressive and preaches that only they are right and all others are deviants and in essence enemies of Islam.

They claim they are the "ta'ifatul mansoorah" (victorious group) or "firqah najiha" (saved sect) mentioned in some ahadeeth and the rest of the Muslims fall amongst the 72 "deviant" groups.

In parts of Africa there have been fistfights in mosques over the correct way to pray e.g. in the Ivory Coast the traditional Malikis leave their arms besides their bodies, whilst the Salafees go mad and say this is wrong and castigate them.

3. Salafiyaa is a national security threat to Bangladesh.

Salafism often leads to violent groups e.g. Salafi-J***di e.g. "Al-Qaeda" and we can see the effects of extremism in Pakistan.

They are intolerant of other Muslims and cause division.

Some ordinary Salafis are good and decent people believing they follow a pure form of Islam free of innovations, that is fine as long as they stay humble and seek to convince people of their ways politely and through evidence but not through insults, and coercion.

I could say more but won't.

Hizbut Tahreer are another deviant group who are hated by Salafis and who hate Salafis too. They claim their founder Taqiuddeen Nabahani was a Mujtahid mutlaq (absolute jurist) so on the same legal level as the founders of the four madhahib (Abu Hanifa, Malik, Shafi' and Ahmad) and Nabahani even had his own "salah" (similar to the Shafi school but with some alterations).

Ahlul Hadith are similar to Salafis but differ as Ahlul Hadith think Salafis have an inclination for the Hanbali madhab (true) whilst Ahlul Hadith believe in following Bukhari's ahadeeth (2 centuries after the prophet 'alaihi salaam).

Salafis are the followers of Abdul Wahab, a Hanbali scholar from the Najd, Saudi Arabia who in turn was influenced by scholars such as Abu Hayat as Sindhi (a Sindhi scholar from modern day Pakistan) whose scholastic lineage is from other scholars such as Shah Waliullah and Ahmed Sirhindi.
@Moander, this isn't a good forum to ask such questions as you have many bigots and Bangladesh-haters on this forum, who swear, insult and gang up on anyone who disagrees with them.

Apnar to dekhi Islam som.por.ke onke gauan/knowledge, apni abar Ulama-e-League na too? lol

 

[Mitro]

REGULATIONS ABOUT RAF’UL YADAIN
It is Sunnah to raise up the hands only at the first Takbeer in the daily Prayers and the Friday Prayers. There is no hand-raising thereafter. This view is supported by many Ahaadith. Some of them are reproduced below:

Hadith No. 1
Hazrat Bra’ bin ‘Aazib reports that the Holy Prophet would raise up his hands when he commenced his Prayers. Thereafter, he did not raise them till he completed his Prayers. (1-Tirmizi, 2- Ibn-e-Abi Shaibah)

Hadith No. 2
This has been narrated by Hazrat Abdullah bin Mas’ud who says that the Holy Prophet raised up his hands only in the first Takbeer. Thereafter, he did not repeat it. (3- Tahaawi Shareef, 4- Fat-hul Qadeer, 5- Mirqaat Sharh-e-Mishkaat)

Hadith No. 3
This has been reported on the authority of Hazrat Abdullah bin Abbas and Abdullah bin Umar that the Holy Prophet said, “Hands should be raised at seven places only: (1) at the commencement of Prayers, (2) while facing the Holy Ka’abah, (3) at Safa and Marawah, (4-5) at the tow Mauqifs: Mina and Muzdalfah, (6-7) and in front of the two Jamrahs.”

This Hadith mentions raising of hands only at the commencement of Prayers and not after that. Moreover, this Hadith has been reported by Imam Bukhaari (8) in his book, Kitab al-Mufrad on the authority of Hazrat Abdullah bin Abbas, by Bazzar (9) on the authorit y of Hazrat Abdullah bin Umar, by Ibn-e-Shaibah and Tabraani (10) on the authority of Hazrat Abdullah bin Abbas with slight difference.

Hadith No. 4
Hazrat Abu Hameed Saa’edi reports that he told a group of the Sahabah (companions of the Holy Prophet) that he remembered the Prayer of the Holy Prophet better than others. He further said, “I saw him that he raised his hands upto his shoulders when he pronounced the Takbeer, held his knees with his two hands when he bowed (in Ruku’): when he lifted his head, he stood straight till each spine was back in its place: when he prostrated, he put his hands on the ground without stretching or clasping them; he kept the tips of the fingers of his feet facing the Qiblah; when he sat after two Rak’ahs, he sat on his left leg and kept up the right one erect. (11-Bukhaari, 12-Abu Daa’ud, 13-Mishkaat)
This Hadith contains the description of the whole Prayer performed by the Holy Prophet. It mentions the raising of hands only once at the time of Takbeer-e-Tahreemah. Had the Holy Prophet raised his hand after Ruku’, Hazrat Abu Hameed Saa’idi would have mentioned it also.

Hadith No. 5
Hazrat ‘Alqamah narrates that Hazrat Abdullah bin Mas’ud said to them: “Should I perform the Prayer of the Holy Prophet in front of you? Then he performed the Prayer and raised his hands only once at the Takbeer-e-Tahreemah. (14- Majma’uz Zawaaid, 15- Tirmizi, 16- Abu Daa’ud, 17- Nasaa’ee, 18-Ibn-e-Abi Shaibah, 19- Tahaawi, 20- Abdul Razzaq)

Hadith No. 6
It has been reported on the authority of Hazrat Braa’ bin ‘Aazib that he saw the Holy Prophet raising his hands opposite to his ears when he commenced his Prayers. He did not repeat this act till he completed his Prayer. (21- Daar-e-Qutni)

Hadith No. 7
There is another Hadith reported by Hazrat Braa’ bin Aazib who says, “When the Holy Prophet started his Prayers, he would raise his hands near to his ears. Thereafter, he did not do so.” (22- Abu Daa’ud)

Hadith No. 8
Imam Hameedi, the teacher of Imam Bukhaari and Imam Muslim, in his Musnad, reports on the authority of Hazrat Abdullah bin Umar, “The Holy Prophet raised his hands only at the time of Takbeer-e-Tahreemah. He did not raise them after the Ruku’.” (23-Musnad-e-Hameedi)

Hadith No. 9
Hazrat ‘Alqamah reports that Hazrat Abdullah bin Mas’ud said, “I performed Salaat (Prayers) with the Holy Prophet, Hazrat Abu Bakar and Hazarat Umar. They did not raise their hands except at the first Takbeer in the beginning of the Salaat.” (24-Daar-e-Qutni)
So far I have been citing the Marfu’ Ahaadith (Prophetic Traditions, whose chain of narrators can be traceable in ascending order to the Holy Prophet). Now, a few Ahaadith of the Sahabah-e-Kiraam, are mentioned below as the words and precepts of the Sahabah too are an authority for the Muslims and are called Hadith as well. These Ahaadith of the Sahabah are in plenty in Sahih Bukhaari, Sahih Muslim and other books of Hadith. The Holy Prophet has said, “My Sahabah are like the stars, whomsoever you follow, you will be guided to the right path.” (Mishkaat)

Hadith No. 10
It has been narrated by Hazrat Mujaahid who said, “ I performed Salaat (Prayer) behind Hazrat Ibn-e-Umar. He did not raise his hands except at the first Takbeer of the Salaat.” (25-Tahaawi, 26- Ibn-e-Abi Shaibah)

Hadith No. 11
It has been reported that Hazrat Ali raised his hands at the first Takbeer of the Salaat. Thereafter, he did not raise them.

Hadith No. 12
Hazrat Aswad narrates, “I saw that Hazrat Umar raised his hands at the first Takbeer. Then he did not repeat it. (30-Tahaawi)

Hadith No. 13
Hazrat Sufyan says, “Then he (Hazrat Abdullah bin Mas’ud) raised his hands for the first time. Some others say that he raised them only once.” (31- Abud Daua’d, 32-Mu’atta)

Hadith No. 14
Hazrat Abdul Aziz bin Hakeem reports, “I saw Hazrat Ibn-e-Umar raising his hands upto his ears in the first Takbeer at the commencement of the Salaat. He did not raise htem except at the first Takbeer.” (33-Mu’atta Shareef)

Hadith No. 15
Hazrat Ibne Abbas says, “None of the ‘Ashrah Mubash-sharah (the ten Sahabah about whom the Holy Prophet testified that they would surely enter the Paradise.) raised up their hands except at the first Takbeer.” (34- Fat-hul Qadeer, Badaa’us Sanaa’e, I’laaus Sunan)


THE AHAADITH PROVING HAND-RAISING ARE ABROGATED

Hadith No. 16
It has been narrated by Hazrat Abdullah bin Zubair that he saw a person raising his hands at Ruku’ and while lifting his head from the Ruku’. He asked that person not to do so as it was a thing that the Holy Prophet did earlier but he (the Holy Prophet) gave up that practice later on.” (35-‘Ainee, Sharh-e-Bukhaari)

Hadith No. 17
Some of the Sahabah used to raise their hands while bowing in Ruku’ and lifting their heads from Ruku’ apart from raising them at the first Takbeer. They were asked not to do so. Here is the Hadith. Hazrat Jabir bin Samorah relates: “The Holy Prophet came to us and said, ‘How is it that I see you raising up your hands again and again like the tails of the headstrong horses. Be at ease / peaceful in Salaat. (36-Sahih Muslim, 37-Musnad-e-Imam Ahmad bin Hambal, 38-Abu Daaud, 39- Nasaa’ee, 40- Baihaqi, Bahaar-e-Shariat)

Lifting and lowering hands again and again disturb the peace and tranquillity that is required in Salaat. That is why the Sahabah were ordered not to do so. Here are the names of a few leading Sahabah who raised up their hands only at the first Takbeer. They are, Hazrat Abu Bakar Siddiq, Hazrat Umar Farooq, Hazrat Uthman, Hazrat Ali, Hazrat Abdur Rahman bin ‘Auf, Hazrat Zubair bin ‘Awam, Hazrat Abu ‘Ubaidah bin al-Jarrah, Hazrat Talha, Hazrat Sa’d bin Abi Waqqas, Hazrat Sa’eed bin Zaid. (May Allah be pleased with all of them!) These were the ten Sahabah who were given the glad tidings of entering the Paradise even in their lifetime.

Besides them, Hazrat Abdullah bin Mas’ud, Hazrat Braa’ bin ‘Azib, Hazrat Jaabir bin Samorah, Hazrat Abu Sa’eed Khudri, Hazrat Abdullah bin Zubair and others (May Allah be pleased with all of them!) too are reported to have raised up their hands only at the Takbeer-e-Tahreemah. (Nuzhatul Qadri Shar-e-Bukhaari, p. 200, vol. 3)

Sir Imam Abu Hanifa don't use to raise his hands before going to rakoo and after standing from it but in Sahih Bukhari alone they are 5 Hadees on it

 

[Zarvan]

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

.

2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

.

3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: - - - - - 7 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: - ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:]-

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]



Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

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2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

.

3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=1305&idto=1305&bk_no=60&ID=1206 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: http://www.islamweb.net/newlibrary/...=&idfrom=1205&idto=1447&bookid=60&startno=100 ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:http://islamweb.net.qa/newlibrary/d...&ID=32&idfrom=70&idto=75&bookid=56&startno=1]

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]

@Czar786 read this brother

Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

 

[Moander]

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

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2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

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3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: - - - - - 7 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: - ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:]-

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]



Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

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2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

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3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: - - - - - 7 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: - ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:]-

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]

@Czar786 read this brother

Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

Dude its too long can u please summarize it.

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

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2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

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3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: - - - - - 7 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: - ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:]-

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]



Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah

Article Contents
•► Ahadeeth and Athaar of Sahaba
1. From Abu Bakar as-Siddique ra
2. From Umar bin al Khattab ra
3.From Ali bin abi Talib ra
4. From Malik bin Huwerath
5. From Abu Humayd Al-Saa'idi and 10 Companions of Prophet peace be upon him
6. From Abdullah bin Umar
Hadeeth no: 1 from Salim
Hadeeth no: 2 from Nafi
Hadeeth no: 3 [Abdullah bin Umar used to hit stones who did not raise his hands]
7. From Abu Huraira
8. From Anas bin Malik
9. From Abu Moosa Al-Asharee
10. From Wail bin Hujr
11. From Ibne Abbas
12. From Jabir bin Abdullah
13. From Umme Darda
•► All the Sahaba used to do Rafa yadain
1. From Saeed bin Jubair, Great Tabiyee
2. From Hasan Basree (Tabiyee)
3. From Imam Bukhari

•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain

•► Related Links

a) Magnificent analysis on the issue of Raising hands in prayer by Shaykh Abdul Rahman Mubarakpoori (Author of Tohfa tul Hawdhee Commentary of Sunan at-Tirmidhee) a must see
b) Hadith of Ibne Masood is weak (where he raised his hands only once)
c) ahadeeth of Rasing hands in prostrations are weak
d) Reply to Ibraheem Nakh'aee Rahimullah who said Wail bin Hujr saw one time and Ibne Masood saw 50 times

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•►Ahadeeth and Athaar of Sahaba◄•

1. From Abu Bakar as-Siddique ra

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال قال أبو إسماعيل محمد بن إسماعيل السلمي : صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع فسألته عن ذلك فقال صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال صليت خلف عبد الله بن الزبير فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع فسألته فقال عبد الله بن الزبير صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع وقال أبو بكر صليت خلف رسول الله صلى الله عليه و سلم فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع رواته ثقات
Abu Ismaeel Muhammad bin Ismaeel as-Sulamee said I prayed behind Abu Noman Muhammad bin Fadal and he Raised his hands in the begenning of prayer,Rukoo and when raising head from Rukoo, He (Abu Ismaeel) asked question regarding (this act of rafa yadain), he(Muhammad bin fadal) said I prayed behind Hammad bin Zaid, he was rasing hands in the begenning of prayer, in rukoo and after rukoo: he (Muhammad) asked same question from him, he (Hammad) said I prayed behind Ayyub as-Sakhtiyani he was raising his hands in start of prayer, in rukoo and after rukoo, (Hammad) asked question (regarding this practice) he said I saw Ata bin Abi Ribah he was raising hands in rukoo and after rukoo, He (Ayyub as-Sakhtiyani) asked question (regarding this practice) Ata bin abi ribah said i prayed behind Abdullah bin Zubair(Sahabi) he used to do rafa yadain in start of prayer, ruku and after rukoo, I asked him, he said I prayed behind Abu Bakar and he was doing rafa yadain in start of salah ruko and after rukoo, and Abu bakar said i prayed behind Muhammad Rasool Allah peace be upon him he was doing rafa yadain in start of prayer in rukoo and after rukoo

[Sunan al Kubra 2/73 hadeeth no: 2349 Behaqi said after quoting رواته ثقات Narrators are trustworthy, Dahabee said narrators are trustworthy in Al Mudhab ikhtisaar sunan al kabeer 2/49 hadeeth no:1943 and Ibne Hajar asqalani said Authenticated by Behaiqi.(then he quoted hadeeth and said)narrators are trustworthy Talkhees al Hubeer no: 328]

Comment: This is a beautiful hadeeth and proof for raising hands, and see the love of Sahaba, Tabiyeen, Itteba tabiyeen and later scholars who just heard the hadeeth and practiced Rafa yadain in their Prayers, May Allah bless them ameen.

Note:There is a weak hadeeth which says

Sayyiduna Abdullah bin mas’ud says, ‘I prayed behind the prophet, abu bakr, and umar and they did not raise their hands except when beginning salah.’ {abu ya’laa 5039, daruqutni 112}

Reply is that One of the The narrator is weak Muhammad bin Jabir, his full name is محمد بن جابر بن سيار بن طارق الحنفي اليمامي أبو عبد الله Muhammad bin Jabir Bin Siyyaar bin Tariq al Hanafee al Yamami Abu Abdullah see Taqreeb at Tahzeeb

This weak narrator Muhammad bin Jabir bin siyaar al yamami said "Abu Hanifa stole Hammad's books from me."[Al Jirha wa tadeel 8/450 no: 2062]

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2. From Umar bin al Khattab ra

Abdullah bin Qasim(freed slave of Abu Bakar, Imam al Mizzi said he had seen Omar tehzeeb al kamal vol 10 page 21) said

بينما الناس يصلون فى مسجد رسول الله صلى الله عليه وسلم اذ خرج عليهم عمر بن الخطاب رضى الله عنه فقال اقبلوا على بوجوهكم اصلى بكم صلوة رسول الله صلى الله عليه وسلم التى كان يصلى و يأمر بها فقام مستقبل القبلة
و رفع يديه حتى حاذا بهما منكبيه وكبر ثم ركع و كذلك حين رفع ...
قال للقوم هكذا كان رسول الله صلى الله عليه وسلم يصلى بنا

People were praying at the Mosque of Prophet of Allah peace be upon him, Omar bin al Khattab may Allah be pleased with him came and said, O people turn your faces towards me, Let me show you prayer of Prophet peace be upon him, the prayer he (peace be upon him) practiced and ordered. Then he (Omar) faced Kabah and raised his hands up to his shoulders and uttered takbeer..then he raised his hands up to his shoulders and uttered takbeer and did rukoo and he did same when he raised his head from rukoo... After prayer he said O people this is the prayer of Prophet peace be upon him

[Baihaaqee in Khilafiyaat, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416).Nafkh ush-Shuzee Commentary of sunan at tirmidhee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Musnad al Farooq of Ibne Katheer vol 1 page 165]

Note: Hafiz Ibn al Qattan said Suleman Khurasani (the narrator of this hadeeth is unknown),

Reply no: 1

a) Hafiz Ibne Hibban mentioned him in trustworthy narrators (Kitab at Thiqqat)

b) Hafiz Dahabee said
ذا ثقة، روى عنه: حيوة بن شريح وسعيد بن أبي أيوب وابن لهيعة و جماعة، سكن مصر، ووثقه ابنُ حبان

HE IS TRUSTWORTHY, Hewah bin Shareeh, Saeed bin abi Ayyub, Ibne Lahiya and Jama'at Narrated from him.. Ibne Hibban said he is trustworthy[Al Kashif by Dahabee Vol 3 page 321]

c) Shaykh Zubair Ali Zai said: Saying of Ibn al Qattan is rejected [Noor ul Ainain Page no: 200]

Reply no: 2

a) Imam Bukhari said

It is narrated from Omar bin khattab from Prophet peace be upon him, Jabir bin abdullah from Prophet peace be upon him, Abu Huraira from Prophet peace be upon him, Abdullah bin umair from his father from Prophet peace be upon him,Ibn e abbas from Prophet peace be upon him,Abu Moosa from Prophet peace be upon him that they said verily: Prophet peace be upon him raised his hands in ruku and after ruku. (Bukhari said)وفيما ذكرنا كفاية لمن يفهمه إن شاالله تعالى the one who is sensible it is enough for him, what we recorded.[JUZZ ul rafayadain raqam 27]

Note: There is another athar of Umar ra which states

It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik (rah) said: I saw Sh'abi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it
[Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268]

a) Imam Bukhari said in reply
انه قد روى عن عمر عن النبى صلى الله عليه وسلم من غير وجه انه رفع يديه
It is narrated from Umar he from Prophet peace be upon him with many chains that he raised his hands.

b) Imam Hakim said in reply to the hadeeth

al-Aswad who said, “I saw ‘Umar bin al-Khattab raise his hands in the first takbir then he did not repeat that.”

“This is shadh (irregular/Odd), and therefore proof cannot be established using it and that it cannot be used to oppose the authentic narration from Tawus bin Kaysan; from ibn ‘Umar; that ‘Umar used to raise his hands at ruku‘ and when rising from it.” [Al Badar al Maneer 3/501]Ibn Hajar said: Narrated by Darqutni in Gharaib Malik, and Behaqi, Imam al Hakim said this is 'Mahfooz' i.e. proven.[Talkhees al-Habbeer vol 1 page 396 no: 329]

Note: Hadeeth of al-Aswad from Umar where he raised his hand only once mentioned above is not proven

a) Imam Ibne Jawzi

said This Athar is not proven [Al Badar al Muneer 3/501, at-Tehqeeq fe Ikhtilaf al hadeeth Vol 1 page 1282 with al tanqeeh]

b) Abu Zur`a al Razi also did kalam on this hadeeth [Ilal al Hadeeth vol 1 page 95]

Comment: Umar bin al Khattab taught tabiyeen to raise hands in start of the prayer rukoo, after rukoo of the prayer in the mosque of Prophet peace be upon him(Masjid al Nabvi) and the hadeeth where he raised hands only once is weak as said by Imam Hakim, Ibne Jozi, Abu Zur`a al Razi.

.

3. From Ali bin abi Talib ra
864 - حدثنا العباس بن عبد العظيم العنبري . حدثنا سليمان بن داود أبو أيوب الهاشمي حدثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة عن عبد الله بن الفضل عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع عن علي بن أبي طالب قال
: - كان النبي صلى الله عليه و سلم إذا قام إلى الصلاة المكتوبة كبر ورفع يديه حتى يكونا حذو منكبيه . وإذا أراد أن يركع فعل مثل ذلك . وإذا رفع رأسه من الركوع فعل مثل ذلك . وإذا قام من السجدتين فعل مثل ذلك .

It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after Sajdatain (two prostrations/two Rakah) he would raise his hands likewise and say takbeer.[Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo]

Note: 1: Some people do jarha on Abdul Rahman bin abi Zinad (narrator of this hadeeth, let me provide tadeel mufassir on Jarha Mubham

Reply

[This hadeeth is Authenticated by Ibne Khuzaimah in his saheeh no: 584, Muhaqqiq of Ibne Khuzaimah Shaykh Mustafa Azami said chain is hasan, Tirmidhee said this hadeeth is hasan saheeh...I heard from Abu Ismaeel Tirmidhee: he said I heard from Suleman bin Dawood al-Hashmi mentioned this hadeeth and said this hadeeth is like the hadeeth of Zuhri from salim from his father (famous hadeeth of Ibne umar doing rafa yadain) Abdul Rahman Mubarakpuri said: meaning this hadeeth is in authentic ahadeeth chain of narrators are strongest.(see Tohfatul Hawdhi Sharah Tirmidhee hadeeth no:3423), Muhaqqiq of Ibne Majah shaykh Zubair Ali zai said chain is hasan and authenticated by Tirmidhee,Ahmad, Ibne Khuzaimah and Ibne Hibban see Ibne Majah hadeeth no: 864 chapter raising hands in rukoo and after rukoo (end), Shaykh Al Albani said Hasan, Shaykh Shoaib Aranoot said in Taleeq Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717 “Chain is Hasan” Then he quoted “Khallal mentioned in Ilal From Ismaeel bin Ishaq Thaqfi that Imam Ahmad was asked about this hadeeth he said Authentic see Nasb al Raya 1/412”,Shaykh Ahmad Shakir said “Chain is Sahih” see Musnad Ahmad Vol 1 Page 479 hadith 717]

Comment:These muhadditheen authenticated this hadeeth and they knew the ahadeeth more then these people. Let me provide tadeel Mufassir on Abdul Rahman bin abi Zinad

a) Ali bin Madeeni (Shaykh of Bukhari) said:
حديثه بالمدينة مقارب وما حدث به بالعراق فهو مضطرب
His hadeeth in Madinah was Muqarib and when he narrates in Iraq then he is Mudhtarib

ما حدث به بالمدينة صحيح ، وما حدث به ببغداد أفسده البغداديون
When he narrates hadeein in Madinah he is authentic and when he narrates in Baghdad then this is fasaad of baghdadis [Seyar al Ailam al Nubala by Imam Dahabee, Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=1305&idto=1305&bk_no=60&ID=1206 ]

Ali bin Madeeni said:
قد نظرت فيما روى عنه سلييمان بن داود الهاشمى فرأيتها مقاربة
I have seen narrations of Suleman bin dawud al Hashmi through his rout, I found them Muqarib[Tareekh Baghdad 10/ 229 no: 359]

Comment: This narration of Suleman bin Dawud is through the rout of Abdul Rahman bin abi Zinad and muqarib is in the category of authentic ahadeeth.

b) ad-Dahabee said:
قلت : احتج به النسائي وغيره . وحديثه من قبيل الحسن .
I say Nisai and others took evidence from him and his hadeeth is the type of hasan hadeeth

and he said
قلت : هو حسن الحديث . وبعضهم يراه حجة .
I say he is Hasan in hadeeth and some took him as evidence [Seyar al Ailam al Nubala, Source: http://www.islamweb.net/newlibrary/...=&idfrom=1205&idto=1447&bookid=60&startno=100 ]

c) Hafiz Ibne Hajar said
:صدوق ، تغير حفظه لما قدم بغداد وكان فقيها
Truthful, his memory becomes forgetful when he went to baghdad and he was faqeeh[at-Taqreeb]

Comment: This hadeeth is not from the people of Baghdad

d) Abdul Rahman Mubarakpoori said:
المدني مولى قريش صدوق تغير حفظه لما قدم بغداد وكان فقيها من السابعة كذا في التقريب وقال في الخلاصة : قال ابن معين ما حدث بالمدينة فهو صحيح ، وقال في هامش الخلاصة نقلا عن التهذيب : وما حدث به ببغداد والعراق فمضطرب .
Al Madnee Molaa quraish Truthful, he became forgetful when he visited baghdad and he was faqeeh of seventh category as mentioned in in at-Taqreeb and He said in Khulasah: Ibne Maieen said: If he narrates in madeenah he is authentic and it is mentioned in notes of Khulasah, mentioned from at-Tahdeeb. When he narrated in baghdad and Iraq he becomes mudhtarib [Source:http://islamweb.net.qa/newlibrary/d...&ID=32&idfrom=70&idto=75&bookid=56&startno=1]

Note 2: Here some people say that he Peace be upon him raised his hands after doing two prostrations while sitting, this is wrong

a) Al-Nawawi (may Allaah have mercy on him) said:

What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.[Al-Majmoo’ (3/447).]

b) Shoaib Aranoot said: Meaning of Sajdatain (Prostration)..is Rakataan (Two Rakah) see Nasb al Raya 1/412 [Notes of Musnad Ahmad Vol 2 Page 123 Hadeeth no: 717]

Weak hadeeth from Ali Ra on Rasing hands as follows:

أبو بكر النهشلي، قال: ثنا عاصم بن كليب، عن أبيه أن عليّاً رضي الله عنه كان يرفع يديه في أول تكبيرة من الصلاة، ثم لا يرفع بَعْدُ.
Asim narrates from his father who narrates from Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards [Imam Baihaqi in Sunnan al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia]

Reply

Imam Baihaqi himself rejected this athar. This is what he quoted

1. Imam Uthman bin Saeed Ad Darimi said
فهذا قد روي من هذا الطريق الواهي عن علي وقد روي عبد الرحمن بن هرمز الأعرج عن عبيد الله بن أبي رافع عن علي أنه رأى النبي صلى الله عليه و سلم يرفعهما عند الركوع وبعد ما يرفع رأسه من الركوع فليس الظن بعلي رضي الله عنه أنه يختار فعله على فعل النبي صلى الله عليه و سلم ولكن ليس أبو بكر النهشلي ممن يحتج بروايته أو تثبت به سنه لم يأت بها غيره
This rout is(Wahee) weak from Ali, It is narrated from Abdul Rahman bin Harmaz al-Araj from Obaidullah bin abi Rafi from Ali he said: I saw Prophet peace be upon him raised his hands in rukoo and after that , he did same when he raised his head from rukoo.... (Sunan Kubra Al Behaqi 2/80 )

2. Baihaqi Continues, he said Zafrani said that Imam Shafiee said

ولا يثبت عن علي وابن مسعود يعني ما رووه عنهما من أنهما كانا لا يرفعان أيديهما في شيء من الصلاة إلا في تكبيرة الافتتاح قال الشافعي رحمه الله وإنما رواه عاصم بن كليب عن أبيه عن علي فأخذ به وترك ما روي عاصم عن أبيه عن وائل بن حجر أن النبي صلى الله عليه و سلم رفع يديه كما روى بن عمر ولو كان هذا ثابتا عن علي وعبد الله كان يشبه أن يكون رآهما مرة أغفلا فيه رفع اليدين ولو قال قائل ذهب عنهما حفظ ذلك عن النبي صلى الله عليه و سلم وحفظه بن عمر فكانت له الحجة
This is not proven from Ali and Ibne Masood....Imam Shafee May Allah be pleased with him said Narration of Asim bin Kulaib from his father from Ali.فأخذ به وترك This is narrated from (same) Asim bin Kulaib from his Father from Wail bin Hujr that Prophet peace be upon him raised his hands, same is narrated from Ibne Umar.... ( Sunan Al Kubra Al Behaqi 2/81 )

Comment: How beautifully Imam Shafee is replying to the fact that how can we take this hadeeth for an evidence when. Asim bin Kulaib narrated from his father and he from wail bin hujr that Prophet peace be upon him raise his hands in prayer, then Imam Shafee said same Asim bin kulaib narrated practice of raising hands from Prophet peace be upon him with the rout of Ibne Umar.(Note that lone narrations of Asim bin Kulaib are not evidence as said by teacher of Bukhari (Ali bin Madeeni) وقال ابن المديني لا يحتج بما انفرد به.)

These are the narrations with the rout Asim bin Kulaib where raising hands in rukoo is mentioned (as said by Imam Ash-Shafiee)

a) With the rout of Asim bin Kulaib from his father from Wail bin Hujr

Bukhari said: Muslim bin Ibraheem narrated to us; Shobah narrated ho him; Asim bin Kulaib narrated to him from his father and he from Wail bin Hujr Al Hazramee that he prayed with Prophet peace be upon him . When he said Takbeer he raised his hands and when he intended to make do rukoo he raised his hands

[Juzz al Rafa yadain hadeeth no: 27 Muhaqqiq of Juzz Shaykh Zubair Ali Zai said The chain is authentic, Authenticated by Imam Ibne Khuzaimah in his Saheeh hadeeth no: 697 and 698, Muhaqqiq of Ibne Khuzaima Mustafa Azami said Chain is authentic]

b) With the rout of Asim bin Kulaib from Muharib bin Dethaar from Ibne Umar

Bukhari said: Narrated to us Ishaq bin Ibraheem al Hanzalee; Muhammad bin Fazeel narrated to fim from Asim bin Kulaib from Muharib bin Dethaar; He said I saw Ibne Umar Rasing hands before rukoo, I talked with him regarding this, he said: Prophet peace be upon him raised his hands after two rakah (when rising for third Rakah)

[Juzz al Rafa yadain hadeeth no: 26, Shaykh Zubair Ali Zai said: The chain is authentic, the narration from Muharib bin dethaar has also the words of raising hands after rukoo see hadeeth no: 48]

See more criticism on the hadeeth of Ali ra by Imam Bukhari in his Juzz hadeeth no: 11,Sufiyan Thawri rejected this athar [Juzz rafa yadain hadeeth no: 11] Imam Ahmad rejected this narration from Ali in [Masail e Ahmad Vol Page 343], Ibne Malaqqan said weak, it can not be taken as evidence [Al Badar al Maneer 3/499]

Shaykh Zubair Ali zai said after saying this is weak "Later people saying this is hasan or authentic is not correct because It is clear that Muhadditheen knew weakness and authentications of their ahadeeth (with their chains) more then other people"[In the notes of Juzz Rafa yadain Bukhari hadeeth no: 11]

Shaykh Muhammad 'Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî said:

I say: Al-‘Asim bin Kulayb is alone in reporting this narration. Adh-Dhahabi said in al-Mizan, “he was from the servants and Awliya, but he was a Murji’, Yahya bin Ma‘in and others declared him trustworthy. Ibn al-Madini said, ‘he is not relied upon in what he is alone in reporting’ ”

If we were to accept that this narration is authentic, then it does not constitute evidence to support abrogation [of raising hands at ruku‘] as at-Tahawi and others think. The author of at-Ta‘liq al-Mumjad (i.e. al-Luknawi) from the Hanafi scholars said, “at-Tahawi mentioned after this narration from ‘Ali: ‘ ‘Ali did not see the Prophet (SAW) raise his hands and then leave acting on it except that its abrogation was established with him.’ This claim is problematic, for it is possible that the leaving of ‘Ali, and likewise ibn Mas‘ud and other Companions, if it is established from them, is because they did not see this action to be a stressed Sunnah, necessitating acting by it. Indeed it is not safe to abrogate an established command of the Prophet (SAW) purely based on good opinion of a Companion when the possibility of reconciling the action of the Messenger (SAW) with the action of the Companion exists.”[Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ 2/98 Translated by Abu Rumaysah]

Comment: So here we have six classical muhadditheen criticising this narration of Ali and accepting the hadeeth where Ali raised his hands in rukoo and after rukoo.

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4. From Malik bin Huwerath

Imam Ibn Khuzaimah may Allaah have mercy on him (223h -311h) proved from the hadeeth of Malik that it is Order of Prophet peace be upon him to raise hands in rukoo and after rukoo, he made whole chapter in Saheeh Ibn Khuzaimah

Chapter: The evidence that the Prophet peace be upon him commanded to Raise hands when intending to go for rukoo and when getting up from it

Hadeeth no 575: Narrated Abu Qilaba:

I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, "Allah's Apostle did the same."

Hadeeth no: 576: Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, "Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer

Abu Bakar (Imam Ibne Khuzaimah) said that The Prophet peace be upon him commanded Malik bin Huwerath and Young people who were with him to pray as they saw Prophet peace be upon him to pray, And Malik bin Huwerth knew that Prophet peace be upon him raised his hands when he said takbeer to pray and when he did rukoo and when he raised his head from rukoo, This indicates that the Prophet (peace and blessings of Allaah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allaah be upon him) raised his hands when he bowed. This is like the verse in which Allaah says (interpretation of the meaning): "O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces ..." [al-Maa'idah 5:6]. Allaah enjoined washing the parts of the body that are washed in wudoo' when a person intends to pray, not after he starts to do it. What is meant by the phrase "When you intend [lit. get up] to offer As-Salaah" is when you intend to do it. The same is meant by the phrase "he would raise his hands when he bowed" i.e., when he wanted to bow, as in the report of 'Ali ibn Abi Taalib and Ibn 'Umar, who said: "When he wanted to bow."[Saheeh Ibn Khuzaymah (1/296)]

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5. From Abu Humayd Al-Saa`idi and 10 Companions of Prophet peace be upon him

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. They(i.e 10 Sahaba) said you are truthful, It was the Prayer of Prophet peace be upon him

Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa'i (1181) and Ibn Majaah (862),Ibne Khuzaimah in his Saheeh hadeeth no: 587,588. Juzz al Rafa yadain Imam Bukhari hadeeth no: 3, Muhaqqiq of Juzz al Rafa yadain said: This hadeeth is Authentic, Authenticated by Ibne Khuzaimah,Ibne Hibban, Ibn al Jarud, Tirmidhee, and Ibne Tamiyah(end quote), al-Nawawi authenticated in al-Majmoo' (3/447)

a) After quoting the narration Imam Ibne Khuzaimah Said:
سمعت محمد بن يحيي يقول: من سمع هذا الحديث ثم لم يرفع يديه يعنى اذا ركع واذا رفع رأسه من الركوع فصلاته ناقصة

I heard (My teacher) Muhammad bin Yahya saying:: 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient'. [Saheeh Ibne Khuzaimah under the hadeeth no: 589 Vol 1 Page 298]

b) Ibn al-Qayyim (may Allaah havemercy on him) said:
This hadeeth of Abu Humayd is asaheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allaah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking [Haashiyat Ibn al-Qayyim 'alaTahdheeb Sunan Abi Dawood (2/295)].

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6. From Abdullah bin Umar

Hadeeth no: 1 from Salim) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising his hands) in prostrations. (Bukhari Book #12, Hadith #702)

a) Tirmidhee said After quoting this hadeeth
وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

The ahâdîth pertaining to this topic are related from 'Umar, 'Alî, Wa'il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.
Abû 'Isâ said: the hadîth of ibn 'Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair and others. From amongst the Tâbi'în were: Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair and others.

And of this opinion were Mâlik, Ma'mar, Awzâ'î, ibn 'Uyaynah, 'Abdullâh bin Mubârak, ash-Shâfi'î, Ahmad and Is'hâq.

'Abdullâh bin Mubârak said, "the hadîth of the one who raises his hands is established," and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], "and the hadîth of ibn Mas'ûd is not established,'That the Prophet (SAW) did not raise his hands except the first time' This has been reported to us from Ahmad bin 'Abdah al-Amulî; Wahb bin Zam'ah narrated to us; from Sufyân bin 'Abdi-l-Malik; from 'Abdullâh bin al-Mubârak.

Yahyâ bin Mûsâ narrated to us; Ismâ'îl bin Abî Awais narrated to us that Mâlik bin Anas was of the opinion that one raises the hands in prayer.

Yahyâ said; 'Abdur-Razzâq narrated to us that Ma'mar was of the opinion that one raises the hands in prayer.

I heard al-Jârûd bin Mu'âdh saying that Sufyân bin 'Uyaynah, 'Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku' and when they rose their heads [from it].. (end quote from Sunan at-Tirmidhee Translated by Abu Rumaysah)

b) Imam Bukhari said after quoting hadeeth of Ibne Umar with the rout of Salim

قال على بن عبدالله وكان أعلم أهل زمنه رفع الأيدى حق على المسلمين لما روى الزهرى عن سالم عن أبيه

Ali bin Abdullah bin (Madeeni) who was the most knowledgeable of the people of his time.said after hearing the hadeeth of Zuhri (from) Salim (from) his Father (Ibne Umar), “It is the duty of the Muslims to raise their hands [Juzz al Rafa yadain no: 2]

Hadeeth no: 2 from Nafi) Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Bukhari Book #12, Hadith #706, Juzz al Rafa yadain no: 40]

a) Imam Bukhari said after quoting the rout from Nafi

The scholars I have see from Hijaz and Iraq in them are: Abdullah bin Zubair (al humedi), Ali bin Abdullah bin Jafar (Al madeeni), Yahya bin Maieen, Ahmad bin Humble and Ishaq bin Rahwee. These were great scholars of their era. Not even single scholar had hadeeth of not raising hands from Prophet peace be upon him nor from Companions of Prophet peace be upon him [Juzz al Rafayadain after hadeeth no: 40]

Abdullah bin Umar used to hit stones

Hadeeth no: 3) Nafi said Abdullah bin Umar used to hit small stones to those who were not practicing rafayadain in ruku and after ruku[Juzz Rafayadain al Bukhari no:15, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]
2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

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7. From Abu Huraira

أنا أبو طاهر نا أبو بكر نا أبو زهير عبد المجيد بن إبراهيم المصري نا شعيب - يعني ابن يحيى التجيبي أخبرنا يحيى بن أيوب عن ابن جريج عن ابن شهاب عن أبي بكر بن عبد الرحمن بن الحارث أنه سمع أبا هريرة يقول : كان رسول الله صلى الله عليه و سلم إذا افتتح الصلاة كبر ثم

Narrated AbuHurayrah: When the Apostle of Allah (peace_be_upon_him) uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he(intended to) bow, he did like that; and when he raised his head(from rukoo and intended) to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

[Authenticated by Ibne Khuzaimah in his Saheeh hadeeth no: 694,695, Muhaqqiq of Ibne Khuzaimah Mustafa Azami said chain is authentic, Hafiz Ibne Hajar Asqalani said Narrators are the narrators of saheeh Talkhees al Hubeer vol 1 page 396 no: 329, Shaykh Zubair Ali Zai said: This narratiion is Hasan by combining all its routs Noor ul Ainain page: 332]

Ata bin abi Ribah said

I prayed with Abu Huraira he raised his hand and uttered takbeer, and he raised hands when (he intended) to do rukoo[Juzz Rafayadain Imam Bukhari no: 22].

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8. From Anas bin Malik

حدثنا مسدد ثنا عبدالواحد بن زياد عن عاصم الاحول قال رأيت انس بن مالك رضى الله عنه اذا افتتح الصلوة كبر ورفع يديه ويرفع كلما ركع ورفع رأسه من الركوع

Asim Al-Ahool said i saw Anas bin Malik may Allah be please with him he raised his hands in the beginning of prayer and uttered takbeer, he raised his hands (when he intended to do) rukoo, and when he raised his head from rukoo [Juzz al Rafa yadain no: 20 and 65].

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9. From Abu Moosa Al-Asharee

حَدَّثَنَا دَعْلَجُ بْنُ أَحْمَدَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شِيرَوَيْهِ حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنِ الأَزْرَقِ بْنِ قَيْسٍ عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِى مُوسَى الأَشْعَرِىِّ قَالَ هَلْ أُرِيكُمْ صَلاَةَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَكَبَّرَ وَرَفَعَ يَدَيْهِ ثُمَّ كَبَّرَ وَرَفَعَ يَدَيْهِ لِلرُّكُوعِ ثُمَّ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ قَالَ هَكَذَا فَاصْنَعُوا وَلاَ يَرْفَعُ بَيْنَ السَّجْدَتَيْنِ.

Abu Moosa Ash`aree said let me show you the prayer of Prophet peace be upon him, then he said takbeer and raised his hands, then he uttered takbeer for rukoo and raised his hands, then he said "Sami Allahu Liman Hamidah" and again he raised his hands, Thus do like this and do not raise hands in prostrations. [Sunan ad-Darqutni 1111]

There is another moquf narration (own practice) of Abu Moosa Asharee where he raised his hands in rukoo and after rukoo [Masail e Imam Ahmad bin Hamble with the narration of Saleh bin Ahmad bin Hamble page 174, Al Awsat Ibne Muzar Nesaboori 3/138, Shaykh Zubair Ali Zai said this is authentic from both routs Marfoo and Moquf Noor ul Ainain page no: 119] .

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10. From Wail bin Hujr

Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms. (Sahih Muslim Book #004, Hadith #0792)

Imam Bukhari narrated, Wail bin Hujr said Prophet peace be upon him raised his hands while doing rukoo and while raising his head from rukoo[Juzz Rafa yadain Bukhari no: 23]

Imam Bukhari said in his Juzz in reply of the saying of Ibraheem who said maybe he saw Prophet peace be upon him only once
فهذا وائل بين حديثه أنه رأى النبى صلى الله عليه وسلم وأصحابه يرفعو أيدهم مرة بعد مرة
He is Wail who narrated in his hadeeth that he saw one after another Prophet peace be upon him and his Companions raising their hands [Juzz Rafayadain no: 71]

Note: Shaykh Zubair Ali Zai said the saying of Ibraheem an-Nakhaee is not proven

Note 2:Shaykh Zubair Ali Zai mentioned in Noor ul Ainain"Wail bin Hujr visited Prophet peace be upon him in 9th h [Al Bidaya wal Nihaya vol 5 page 71],

Aini hanafi said: Wail bin Hujr accepted Islam in Madeenah on 9th h[Umda tul Qari Vol 5 Page 274 under the hadeeth no: 735]

It is mentioned in Saheeh Ibn Hibban that he visited Prophet peace be upon him next year in winter Vol 3 page 169 hadeeth no: 1857 [meaning he visited him in 10th h again] and he saw Raising hands this year again [Sunan Abi Dawud no: 727] (end quote)

Shaykh Tayyb ur Rahman Said: Prophet peace be upon him died in 11th h and there is no evidence that this(rafa yadain) is abrogated [Namaz e Nabvi page 134].

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11. From Ibne Abbas

عبد الرزاق عن هشيم قال أخبرني أبو حمزة مولى بني أسد قال رأيت بن عباس إذا افتتح الصلاة يرفع يديه وإذا ركع وإذا رفع رأسه من الركوع
Abu Hamza Mola Bani Asad (Imran bin Abi Ata Tabiyee) said, I saw Ibne Abbas, He raised his hands in the beginning of the prayer, and In Rukoo, and when he raised his head from rukoo

[Musannif Abdul Razzaq 2/269 hadeeth no: 2523,Musannif Ibne Abi Shaibah 1/234 hadeeth no: 2431,Masail e Imam Ahmad ba riwayah Abdullah bin Ahmad hadeeth no: 331 Juzz al Rafa yadain Bukhari hadeeth: 21, Muhaqqiq of Juzz Shaykh Zubair Ali Zai said: Authentic: Hasheem mentioned his sama and Abu Hamza is Trustworthy according to Majority of Muhadditheen, he is narrator of sahih Muslim, This chain is hasan see other routs (of this hadeeth) in Noor ul Ainain page 125 ]

It is authentically proven from Tawoos that

He saw Abdullah bin Umar, Abdullah bin Abbas and Abdullah bin Zubair raising their hands in prayer, and he(tawoos) showed that raise your hands in first takbeer more then other (rukoo and after rukoo) takbeer, Ibne Juraij asked: Is this reached you (from Sahaba) that raising hands in first takbeer should be more then other takbeer? Tawoos said no.[Juzz al Rafa yadain hadeeth no: 28]

See other chains and similar text from Ibne Abbas in Juzz Rafa yadain hadeeth no: 56 and 61

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12. From Jabir bin Abdullah

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَی حَدَّثَنَا أَبُو حُذَيْفَةَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ أَبِي الزُّبَيْرِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ کَانَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ وَإِذَا رَکَعَ وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرُّکُوعِ فَعَلَ مِثْلَ ذَلِکَ وَيَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ مِثْلَ ذَلِکَ وَرَفَعَ إِبْرَاهِيمُ بْنُ طَهْمَانَ يَدَيْهِ إِلَی أُذُنَيْهِ

Abu al-Zubair said Jabir bin Abdullah Raised his hands in the beginning of the prayer he did same while doing Rukoo and after Rukoo and said I saw Prophet of Allah peace be upon him doing same, Ibraheem bin Tahman(the narrator showed) raised his hands up to his ears

[Imam Behaqi narrated in in Khilafiyaat and said this hadeeth is authentic, Imam Ibne Majah in Sunan Ibne Majah hadeeth no: 868 Muhaqqiq of Sunan Ibne Majah Shaykh Zubair Ali Zai said Chain is Hasan Abu al-Zubair quoted his sama in Musnad al-Siraaj 1/25]

Note: These are words from Musnad Al Siraj

حدثنا محمد بن طريف أبو بكر الأعين قثنا أبو حذيفة قثنا إبراهيم بن طهمان عن أبي الزبير قال: رأيت جابر بن عبدالله يرفع يديه إذ كبر وإذا ركع وإذا رفع رأسه من الركوع ولم يرفع بين ذلك، فقلت له: ما هذا ؟ فقال: هكذا رأيت رسول الله صلى الله عليه و سلم يصلي.

Abu al-Zubair said I saw Jabir bin Abdullah Raised his hands in the beginning of the prayer and while doing Rukoo and after raising his head from Rukoo and he has not raised in between, I(Abu al-Zubair) asked what is this? He(Jabir) said I saw Messenger of Allah peace be upon him praying[Musnad al-Siraaj hadeeth no: 93]

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13. From Umme Darda

Abdarba bin Suleman bin Umeir (Shami) said
رأيت ام الدرداء ترفع يديها فى الصلاة حذو منكبيها حين تفتح الصلاة وحين تركع وإذا قال سمع الله لمن حمده رفعت يديها وقالت ربنا لكلحمد
I saw Umme Darda, she raised her hands in prayer up to shoulders in start of the prayer, and when she (indended) to do rukoo and when (Imam) said Same Allahu Liman Hamidah she raised her hands and said Rabbana Lakal Hamd.[Juzz al Rafa yadain hadeeth no: 25]

Muhaqqiq Shaykh Zubair Ali Zai said: The chain is Hasan, This narration is also in Tareekh al Kabeer 6/78

Note no: 1 "Abdarba is trustworthy according to Ibne Hibban (Kitab at Thiqqaat 7/153) and Marwan bin Muhammad ad-Damashqee (Tareekh Damishq of Abu Zura ad-Damashqee no: 650)"
Note no: 2 "The Narration of Ismaeel bin Ayaash from people of Sham is Hasan and powerful see books of Asma al Rijaal like Tahdeeb at Tahdeeb and others"(end quote)

Imam Bukhari after quoting above Narration said:
The wives of some companions of Prophet peace be upon him were more knowledgable then these people because they were practicing rafa yadain in Prayer[Juzz al Rafa yadain hadeeth no: 25]

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•►All the Sahaba used to do Rafa yadain ◄•

1. From Saeed bin Jubair, Great Tabiyee

2355 - وأخبرنا محمد بن عبد الله حدثني محمد بن صالح ثنا يعقوب بن يوسف الأخرم ثنا الحسن بن عيسى أنبأ بن المبارك أنبأ عبد الملك بن أبي سليمان عن سعيد بن جبير أنه سئل عن رفع اليدين في الصلاة فقال هو شيء يزين به الرجل صلاته كان أصحاب رسول الله صلى الله عليه و سلم يرفعون أيديهم في الافتتاح وعند الركوع وإذا رفعوا رؤوسهم

Saeed bin Jubair (Great Tabiyee) was asked about Rafayadain in prayer, he said this is decoration of prayer of the person, and the companions of messenger of Allah peace be upon him raised their hands in beggining of the prayer and while doing rukoo and after raising heads from rukoo [Sunan Al Kubra Behaqi Vol 2 page 75 hadeeth no: 2355, Shaykh Zubair Ali Zai said Chain is authentic

1. Imam Abu Abdullah Hakim famouse Imam author of al Mustadrak
2. Muhammad bin Saleh bin Hani was Trustworthy [Al Muntazim 4/86]
3. Yaqub bin Yusaf al-Akhram Trustworthy [Tareekh al Islam by Dahabee 21/338]
4. Al Hasan bin Esa was trustworthy [at-Taqreeb:1288]
5. Abdullah bin Mubaraq was trustworthy Imam Mujahid [at-Taqreeb:3570]
6. Abdul Malik bin abi Suleman was Trustworthy Imam [Meezan al Aitedaal:2/656]

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2. From Hasan Basree (Tabiyee)

Imam Bukhari narrated from Hasan Basree when he was replying to the weak hadeeth of Ibne Umar where he raised his hands only once, Bukhari said:

حتى لقد حدثنى مسدد قال ثنا يزيد بن زريع عن شعبة عن قتادة عن الحسن قال كان اصحاب النبى صلى الله عليه وسلم كأنما أيديهم المراوح يرفعو نها إذا ركعوا وإذا رفعوا رؤو سهم
Musaddad narrated to us: He said narrated to us Yazeed bin Zaree from Shobah from Qatadah from Al Hasan he said: Companions of Prophet peace be upon him used to raise their hands like they are fans in rukoo and when they raised their heads from rukoo[Juzz al Rafayadain hadeeth no: 29 Authenticated by Shaykh Zubair Ali Zai]

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3. From Imam Bukhari

This is comprehensive and beautiful saying of Imam Bukhari

Imam 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:
Abu Qutada AL-Ansari, Abi Osaid Al-Sa'edi Al-Badri, Muhammad bin Muslama al Badree, Sahl Bin sa'd Al-Sa'edi, Abdullah bin Umar bin al-Khattab, Abdullah Bin Abbas bin Abdul Mutlib al-Hashmi, Anas Bin malik the servant of the prophet, Abu Huraira ad-Dawsi , Abdullah bin Umar bin Al-A'aas, Abdullah bin Al-Zubair bin Al-Awam Qarshee, Wael Bin Hajar AL-Hadrami, Malik bin Al-Huwairith, Abu Musa Al-Asha'ari, Abu Hameed Al-sa'edi AL-Ansari May Allah be pleased with all of them

Hasan (basree tabiyee) and Hameed bin Bilal said, Companions of Prophet peace be upon him used to do rafa yadain, he (Hasan) did not exclude anyone from the companions of Prophet peace be upon him. This is not proven according to people of knowledge that Companions did not raised their hands, Rafa yadain is narrated from many of the Sahaba like I mentioned, 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, Salim bin Abdullah bin Omar, Umar bin Abdulaziz, Al-Nu'man bin Abi Ayyash, Al-Hassan, Ibn Sereen, tawoos, Ibn makhool, Abdullah bin Dinar,Nafi, Obaidullah bin Umar Al Hasan bin Muslim, Qais bin Sad and many other scholars, It is narrated from Umme Darda that she used to do rafa yadain, Ibn al Mubarak also used to do rafa yadain, Students of Aam students of Ibn al Mubarak used to do rafa yadain like Ali bin Hasan, Abdullah bin Uthman and Yahya bin Yahya,

And from muhaddithoon of Bukhara like Esa bin Musa, Kab bin Saeed, Muhammad bin Salam, Abullah bin Muhammad al Musnadee, There is no dispute in these scholars we mentioned, Abdullah bin Zubair (al-Humedi), Ali bin Abdullah (Al-Madeeni, Yahya bin Maieen, Ahmad bin Humble, Ishaq bin Ibraheem (Rahwee)consideret the ahadeeth of Rafayadain authentic, and these people were among the great scholars of their era and This(Rafayadain) is also narrated from Abdullah bin Umar bin al-Khattab . [ Juzz al Rafayadain by imam Al-Bukhari:after the hadeeth of Ali radhiAllah anho hadeeth no: 1]

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•► Debate of Abdullah bin Mubarak and Imam Abu Haneefa on Rafa yadain ◄•

Abdullah bin Mubarak said: I was praying next to Noman (Abu Haneefah), I raisied my hands
Upon this, Abu Haneefah said to him I Don't fear but do you intend to fly off some place?'
Ibn Mubaarak replied: ." I replied to him saying, "if I did not try to fly at the first [raising] then I was not trying to fly at the second." ' al-Wakî' said, 'may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.' " other person was astonished"

[This is reported in, juz Raf al-Yadain of Bukhaari hadeeth no: 46,As Sunnah of Abdullah bin Ahmad bin Hamble no: 518,Tareekh Baghdad vol 13 page 405, Sunan al Kubra Behaqi vol 2 page 82, Al Muntazim Ibne Jozi vol 8 page 136, Taweel Mukhtalif al hadeeth Ibne Qutabiyah page 66 mentioned by Shaykh Zubair in Al Asaneed as Saheeha fe akhbar abi haneefa no:29 to 31]

@Czar786 read this brother

Read more: http://www.systemoflife.com/fiqh/salah/265-rafayadain-in-rukoo-and-after-rukoo#ixzz2ICVqXLSO

Dude its too long can u please summarize it.

 

[Mitro]

Rafayadain

“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.

There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:

1) The Prophet [May Allah bless Him and grant Him peace] used to do this.

1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.

3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]

4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.

However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.

Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?

The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.

In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.

Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!

Analysis of those narrations which prove raf’ul- yadain

Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:

I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.

[Muslim & Bukhari, Chapter Raf’ul-yadain]

Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yadain during his lifetime, but it does not prove that he [May Allah bless Him and grant Him peace] performed it in his last prayers. Also it does not prove that raf’ul-yadain is an emphasized Sunna. One example is given below:

Imams Bukhari & Muslim record that when hadrat Aa’isha (Radiall hu anhaa) was in her menistration, the Prophet (May Allah bless him and grant him peace) used to place his head in her lap and recite the Qur’an.

(Muslim & Bukhari, bab-ul-Haid)

From this Hadith we cannot conclude that reciting the Qur’an in the lap of one’s menstruating wife is an emphasized sunnah. In the same way, the naration from ibn Umar does not prove that raf’ul-yadain is an emphasized sunnah. Also ibn Umar’s narration seems to go against some of his other narrations.

Imam Dhabee writes that ibn Umar said that he swore by Allah that raf’ul-yadain is bidah and that he had never seen the Prophet (May Allah bless him and grant him peace) practicing it.

(Meezan-ul-I’tidaal, biography of Bishr bin Harab, by Imam dhahabi)

Ibn Umar in another place said that the Prophet (May Allah bless him and grant him peace) said raf’ul-yadain is only done in seven places: once to start Salaah and six times during hajj.

(kanz-ul-ammaal, volume 7, p35)

The teacher of Imam Bukhari and Muslim, Imam Humaidi, writes that the Prophet (May Allah bless him and grant him peace) used to only practice raf’ul-yadain at the start of the prayer.

(Musnad Humaidi, volume 1, p177)

From the above narrations ibn Umar’s narration of raf’ul-yadain goes against his own narrations based on a direct commandment from the Prophet (May Allah bless Him and Grant Him peace) This also goes against Maalik bin Huwaris’ narration.

Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet (May Allah bless him and grant him peace) used to perform raf’ul-yadain before and after the ruku’, and also between the two sajdahs.

(Nisaa’ee Baab raf’ul-yadain)

Examination of Above Narrations

(1) Imam Bukhari’s above narration is against Imam Nasa’ees narration

(1) Imam Abu Dawood said this narration is not Marfu to the Prophet [May Allah bless Him and grant Him peace], but is in fact the action of Abdullah bin Umar [May Allah be pleased with Him]

[Sunan e Abu Dawood chapter Salaah]

(3) In Ibn Umar’s above narrations it proves that the Prophet [May Allah bless Him and grant Him peace] did Raf ul Yadain 9 or 10 times in Salaah.

[Bukhari chapter Salaah]

(4) Imam Malik writes about the above narration by Ibn Umar that the Prophet use to do Raf’ul Yadain 5 times in Salaah. He also said that this is the action of Ibn Umar [May Allah be pleased with Him] not the action of the Prophet [May Allah be pleased with Him].

[Muatta Imam Malik chapter Salaah]

We can see that when this narration was narrated in Madina it was narrated to be 5 Raf ul Yadian in Salaah. When it reached Bukharaa it changed from 5 Raf ul Yadian to 9 or 10 Raf’ul Yadain in Salaah.

Let’s first examine the narrators of ibn Umar’s Hadith -Abdul Malik bin Jurayj and Imam Zuhri.

Abdul malik bin jurayj

Imam Dhabi and Imam Asqalani write:

Ibn Jurayj did not take narrations directly from people but he would attribute the narrations to them in such a way as to convince people that he actually heard the narrations from those people directly. The scholars of Hadith have called this process ‘tadlees’. Imam Ahmad said that ibn Jurayj has narrated some Ahadith, which were fabricated. Also ibn Jurayj is said to have done Mut’ah (a marriage contract for a limited period) with 90 women in Makkah mukarramah, (This was after it was made Haraam for Muslims) Kharasaanee said that his narrations were weak. Also he never heard a narration from Imam Zuhri but only asked his permission if he could use his name in narrations.

(Tahdheeb-ut-tahdheeb, Meezaan-ul-I’tidaal, Tadhkarat-ul-Huffaz, biography of Abdul Malik ibn jurayj)

The main narrator of the above narration is Imam Zuhri, also the narration is almost completely based on his narration. Before Imam Zuhri, the chain of narration of this Hadith was Umar bin abdul Azeez, then saalim, then Imam Zuhri. After Imam Zuhri, his students made it more famous.

Imam Zuhri

Imam Dhabee writes that Imam Zuhri’s full name was Muhammad bin Muslim bin Abdullah, bin Shuhaab, az-zuhree. But, he is famous as ibn Shuhaab-uz-zuhree. He was born in the 50th year of Hijrah in Madinah. He saw only a few companions of the Prophet [May Allah bless him and grant Him peace]. He was such a great a scholar that many scholars of his time used to praise him, even Abdullah bin Umar (Radiall hu anhu).

(Tadhkarat-ul-huffaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)

Apology

We feel sad to highlight weaknesses in Imam Zuhri but we have below, only just quoted what other scholars of Hadith have said about him. We also respect Imam Zuhri greatly as a muhaddith, but he was a man like us and had weaknesses.

Another fact is that Imam Zuhri has narrated Hadith (which have been collected by Muslim and Bukhari) which show that the family of the Prophet [May Allah bless him and grant Him peace] and the companions did not get on well with each other

(Sahih Muslim and Sahih Bukhari, bab-ul-fayy)

The fact is that the Prophet’s [May Allah bless him and grant Him peace] family and the companions did get on well with each other.

Hafidh Asqalanee wrote:

It was a habit of Imam Zuhri to perform tadlees and attribute the narrations to people like Abdur-Rahmaan bin Azhar, ibn K’ab, Abbaan, ibn Uthmaan, ibn Hakim, Ibn Us-saalimee, Abdullah bin ja’far, Ubaada bin saamid, raafi’, umm abdullah, abu hurairah, and abdullah bin Umar. Concerning Abdullah bin Umar, the scholars of Hadith are split as to whether Imam Zuhri actually saw him or not. In the same way, there is no proof that Imam Zuhri did take narrations from ‘Urwa bin zubair. But, the scholars of Hadith accept these narrations which Imam Zuhri allegedly took from Urwa. For us, this is evidence and we should therefore believe that Imam Zuhri heard something from Urwa. Imam Zuhri was from a group of scholars of Hadith who used to ‘grab’ Hadith when they heard them.

(Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)

Tadlees – What is it?

Hafidh Asqalani writes:

The literal meaning of the arabic word ,tadlees, is “hiding”. Technically, it means to hide a Hadith narrator. If a muhaddith did tadlees, he would use a narrator’s name but it would be a name by which he wasn’t commonly known. Thus, the identity of the weak narrator was hidden. The stronger narrators in the chain would be emphasized so that the attention of the hearer of the Hadith would be diverted.

(Sharh An-nukhbah, chap. on tadlees, by Hafidh Asqalani)

Imam Dhahabi and Hafidh Asqalani write:

Imam Zuhri narrated 1100 Hadith, of which about a half have a chain leading to the Prophet [May Allah bless him and grant Him peace]. He used to perform tadlees even though it was a small amount. Imam Zuhri’s maraseel Ahadith used to be weaker than other peoples (A tabi’i would claim a Hadith directly from the Prophet [May Allah bless him and grant Him peace] without mentioning a companion’s name)

(Tadhkarat-ul-hufaaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri).

Imam Dhahabi writes that Imam Shubah waastee wites:

“I would rather fall from the skies and be broken to pieces, than to perform tadlees”

(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)

Hafidh Asqalani writes:

Yazeed bin zurayy was asked, “What is the legal ruling regarding tadleees?” To this, he replied “It is an absolute lie.”

(Tahdheeb-ut-tahdheeb, biography of Yazeed bin Zurayy)

Imam Dhahabe writes:

Sulaimaan bin harb said that Imam Jareer ‘azdee was asked about tadlees. The Imam said, “I reject it. A mudallis shows that which he has not heard.”(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)

Hafidh ibn Kathir writes:

Imam shaafi’ee rejects all the narrations of any muhaddith who did tadlees, but other scholars say that if a mudallis identified who he took narrations from and if that was a reliable source, that particular narration would be accepted.

(Ikhtisaar uloom-ul-Hadith, chap on tadlees, by Hafidh ibn Kathir)

Hafidh Asqalaanee writes:

If a mudallis uses the words “Qaala”, so-and-so said, or “’And”, from so-and-so, in a narration, the Hadith will be rejected. But, the mudallis uses a word implying that he directly heard the narration e.g.”sami’tu” - I heard, the mudallis would be lying. The rule concerning such people is that even if the mudallis was truthful, the Hadith would not be accepted.

(Sharh nukhbah, chap. Hadith mu’dal)

Idraaj and Imam Zuhri

Imam Zuhri used to do idraaj, so it was difficult for people to understand his narrated Hadith.

Hafidh Asqalaanee writes:

Idraaj literally means “Inserting something”. Its technical meaning is to insert one’s own words into the text of a narration. Sometimes the text could be added at the start or, at the end. To find the actual Hadith text from a mudrij was very difficult. Either the Hadith was analyzed be someone who had very deep knowledge, or the mudrij showed which words he inserted into the Hadith text. (Sharhan-nukhbah, chap. Hadith mudrij)

Imam Bukhari writes:

It was reported by Imam malik that the famous scholar of Hadith Rabee’a turrayy used to advise Imam Zuhri to show clearly in his narrations, which were his own words and which were those of the Prophet [May Allah bless him and grant Him peace]

(Taareekh-ul-kabeer, biography of Rabee’a Turrayy).

Muslim and Bukhari contain Ahadith in which Imam Zuhri has inserted his own words. Scholars of Hadith have refuted these words. An example is given below:

Imam Muslim and Imam Bukhari write:

When Hadrat abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah (Pledge of allegiance) to him nor did the tribe of banu hashim. But, after six months when hadrat Faatima (Radiall hu anhu) passed away they all gave bayah to him.

(Bukhari, chap. on khaybar. Muslim chap. bab-ul-fayy)

Hafidh Asqalaanee writes:

Imam ibn habbaan, Imam bahiaqqee, and other scholars of Hadith say that this narration contains some of Imam Zuhri’s own words. Somebody said to Imam Zuhri, that when abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah for six months. Imam Zuhri said, not only Ali, but the whole of the tribe of banu Haashim did not give bayah to abu bakr until hadrat faatimah (Radiall hu anhu) passed away. The fact is that Imam Zuhri’s words are wrong, and also that Hadrat Ali (Radiall hu anhu) gave bayah to Hadrat Abu bakr on the first day he was appointed khaleefah

(Fath-ul-baari, end of Chap. on Khaybar).

Hafidh Qastalani also writes the same as above.

Hafidh ibn Kathir writes that the narrations which say that Ali (Radiall hu anhu) gave bayah to Abu bakr (Radiall hu anhu) on the first day he was appointed khaleefah are more authentic than those which do not support this. The reason for this is that Ali (Radiall hu anhu) used to pray behind Abu Bakr (Radiall hu anhu) and stayed with him all the time

(Taareekh ibn Kathir, chap. yaum-us-saqeefah).

The references prove that Imam Zuhri used to perform tadlees and Idraaj. The scholars have pointed out that some of his narrations are not reliable.

Ijazah and Imam Zuhri

Ijazah literally means “giving permission”. Its technical meaning is for a muhaddith to give permission to his students to narrate his Hadith, or any book of Hadith which he has knowledge of

(Sharh-ul-nukhbah, by Hafidh Aasqalaanee, chap. Ijazah).

This was the correct way to give Ijaazah, but Imam Zuhri’s way to give Ijaazah was very strange.

Imam Dhahabi writes that Ubaidullah reported:

I saw that the students of Imam Zuhri used to bring books to the Imam and ask him for permission to narrate from it using the Imam’s name. The Imam used to allow them without knowing what was in those books. This was because neither the Imam used to read the Ahadith, nor did the students read the Hadith to him (Tadhkarat-ul-Huffaaz, biography of Imam Zuhri).

Shiekh Saalih Subhi writes:

Imam ibn Hazm said that if a scholar of Hadith gives permission to his students to narrate a book of Hadith using his name, and the Scholar has not read the narrations, nor has anyone read them to him then, this is a bid’ah and not permissible. Other scholars of Hadith have been more strict in this respect and have said that the scholars of Hadith who used to do this, in effect, gave permission to their students to attribute lies to them.

(Uloom-ul-Hadith, chap. on Ijaazah)

From the above, it is evident that the authenticity of Imam Zuhri’s narrations are in question. It could be the case that one of the students of the Imam used to narrate non-authentic Hadith and use the Imam’s name, as he had given him permission to do so without checking the Hadith.

Our Shaykh Shah Abul-Hasan zaid faarooqee writes:

Hafidh ibn-ul-qayyim writes in his book, Alaam-ul-muwakki’een Vol. 3 p85, that Imam Malik wrote a letter to his colleague Imam layth bin sa’ad, whose knowledge was greater than Imam Malik’s. When Imam lays replied to the letter, he wrote a few things about Imam Zuhri. He wrote:

There is no doubt that our teacher, Imam Zuhri was a great scholar, but we have to accept that some of Imam Zuhri’s verbal and written statements used to contradict another. When we used to ask him something, sometimes the written answer would be different from the answer he used to give us verbally. Even some of his written statements used to contradict one other. The Imam did not realize what he had said before and what he was writing at the time. These are the reasons, why I have left him (Sawaanee Hayaat Imam abu Haneefah, biography Imam Lays).

This statement highlights the fact that Imam Zuhri’s narrations are not necessarily authentic. For this reason, we cannot use a single narration from Imam Zuhri as being more authentic than the practice of the companions, the Taabi’een, the Tab’a taabi’een and of a great group of scholars. The raf’ul-yadain narration is only taken from Imam Zuhri. His students made the narration famous after this.

How the narration became Famous

Imam ibn ‘Abdul-barr writes:

Ibn Umar’s narration became famous from Imam Zuhri’s students. Eleven students took this narration from Imam Zuhri. They are: Imam Malik, az-Zubaidi, Ma’mar, Auzaa’ee, Muhammad bin Ishaaq, Sufiyaan bin Husain, Aqeel bin Khaalid, abu Hamzah, ibn ooyainah, yoonus, and yahya. Twenty six of Imam Malik’s students narrated this Hadith from him. They are: Yahya bin Yahya, ibn Bukayr, abu Mas’ab, Sa’eed, ibn Wahab, ibn-ul-Qaasim, ibn Sa’eed, ibn abi Awais, Abdurrahman, Juwairia bint Asmaa’, ibrahim, ibnur Mubaarik, Bishr, Uthmaan, Abdullah, Khaalid, Makee bin Ibrahim, ibn Hasan, ibn mas’ab, abdul malik, ibn naafi’, abu quraa, Musaa, matraf, qutaibah, and Imam Shafi’ee. After all these people narrated this Hadith and told their students this narration, so it became very famous.

(At-tamheed, chap. on Raf’ul-yadain)

From this, it can be concluded that this narration was not famous at the time of the Sahaabah and the taabi’een. When people try to find evidence to support raf’ul-yadain, they say that there are over a hundred Hadith supporting it. In reality, there is only one Hadith which has been transmitted by Imam Zuhri, and his students have transmitted it further. So many chains were produced after Imam Zuhri.

When Imam Auzaaee debated with Imam abu Hanifah concerning raf’ul-yadain, the only Hadith Auzaaee could give as evidence for it was the one from Imam Zuhri. This demonstrates that if there were any other Hadith to support raf’ul-yadain then Auzaaee would have used one of them as evidence. Also, Bukhari and Muslim only wrote Hadith with chains leading to Imam Zuhri. If there were any other Hadith, then they would have included them.

Imam Malik – Narration of raf’ul-yadain

Imam Malik had the most knowledge of Imam Zuhri’s narrations. Let us see what his opinion about this was.

Imam Ibnul-Qasim, who was Imam Malik’s student, writes that Imam Malik says that apart from the begining of the prayer, I am unaware of performing raf’ul-yadain at any other time. I believe that the practice of raf’ul-yadain during the prayer is weak

(al-maduunah, Baab raf’ul-yadain).

Imam Malik’s saying that he was unaware of performing raf’ul-yadain does not mean that he was unaware of the Hadith. This was because he himself heard it along with ten of his colleagues and transmitted it to twenty-six of his students. The real meaning of his saying is that he was unaware of the practice of it. This was because neither Imam Zuhri, nor any of his students did raf’ul-yadain. Neither did people in Maienah do it nor the people coming for Hajj from all over the world do it. Another point to raise is that Imam Malik who is a main narrator of this Hadith did not practice raf’ul-yadain himself. The practice of raf’ul-yadain was very uncommon in Imam Malik’s time.

How can we use this narration as evidence for raf’ul-yadain when the scholars who narrated it did not act upon it, and when the two main narrators have doubts in them? (Ibn Jurayj and Imam Zuhri)

The second evidence of people who peforming raf-ul-yadain is that Imam Bukhari and Imam Muslim write, Abu Qalaaba and Nasr-bin-Asim, say that they saw Malik bin Huwairis performing raf-ul-yadain before ruku and after ruku in Salaah and he reported that the Prophet [May Allah bless him and grant Him peace] used to do this as well.

(Bukari and Muslim, baab raf-ul-yadain)

The people who perform raf-ul yadain give this as their evidence and say that it is a sunnah-muakkadah and that non performance of it means that the prayer is not accepted properly.

We answer this by saying that this narration cannot prove that raf-ul-yadain is sunnah-muakkadah and also you cannot prove from this narration that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain all the time. Malik bin Huwairis’ narration goes against his other narration.

Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain before and after the ruku and in the middle of the two sajdahs.

(Nasaa’ee baab Raf-ul-yadain)

From Malik bin Huwairis’ narration, there is also proof of performing raf-ul yadain between sujuud, but the people who perform raf- ul-yadain only do it before and after the ruku and not in the middle of the sajdahs. Their argument is that this action has been abrogated. This, inspite of the fact, that Malik bin Huwairis’ narration does not confirm this.

Secondly, Malik bin Huwairis was only in Madinah for a few weeks and did not stay with the Prophet [May Allah bless him and grant Him peace] at times, so he did not know the last actions of the Prophet [May Allah bless him and grant him peace]. This suggests that he did not know whether the Prophet [May Allah bless him and grant him peace] performed raf-ul-yadain or not. On the other hand, Abdullah bin Ma’sood saw the Prophet’s [May Allah bless him and grant Him peace] last actions concerning raf-ul-yadain. He saw the Prophet [May Allah bless him and grant Him peace] perform the prayer without raful-yadain. Abdullah bin Ma’sood’s narration is more reliable than Malik bin Huwairis’ as ibn Ma'sood stayed with the Prophet [May Allah bless him and grant Him peace] all the time.

Proof that Malik bin Huwairis stayed in Madinah for only a few weeks

Imam Bukhari and Imam Muslim write that Malik bin Huwairis came to Madinah with some other people and stayed in Madinah for 10 nights and then they really wanted to go home. So, when the Prophet [May Allah bless him and grant Him peace] found this out, he gave them permission to leave for Basra, where Malik was from.

(Bukhari Muslim, Baab-ul-adhaan)

From this narration there is proof that Malik bin Huwairis was only in madeenah for a short time so, he could not have known the last actions of the Prophet [May Allah bless him and grant Him peace] concerning raf-ul-yadain. Malik bin Huwairis’ narration about raf-ul-yadain does not prove that the Prophet [May Allah bless him and grant Him peace] performed raf-ul-yadain all the time; it only proves that malik bin huwairis saw him [May Allah bless him and grant Him peace] perform Raf-ul-yadain in that period. This also does not prove that it is a sunnah muakkadah. If someone tries to prove from this narration that it is sunnah muakkadah to perform Raf-ul-yadain then people could also say that it is sunnah muakkadah to pick a child up during Salaah!

Imam Bukharai writes that the Prophet [May Allah bless him and grant Him peace] while praying Salaah picked up his grand-daughter Amama and put her down when he went to sujood.

(Bukari baab-us-Salaah)

No one can say from this narration that it is a sunnaah to pick up a child while praying, so how can some say that because Malik bin huwairis saw the Prophet [May Allah bless him and grant Him peace] perfomed Raf’ul-yadain in Salaah, and it is sunnah muakkadah.

There are four main narrators of the narration supporting raf’ul-yadain. They are, Abu Qalaabah, khaalid-al-hazza, Nasr bin Aasim, and Qatadaa. Of course, we believe that they had full knowledge of Hadith but they were human and had some weaknesses.

Imam dhahabi and Hafidh Asqalani write:

Abu Qalaabah’s full name was Abdullah bin Zaid, he used to live in the city of Basra. He was a great and knowledgeable man. He was against Ali (Radiall hu anhu), he had no regards Ali (Radiall hu anhu) and used to narrate Hadith from people whom he had never met before. For example: Abdullah bin Umar, Abdullah bin Abbaas, Ai’sha, and abu Hurairah. When he related Ahadith, it seemed as if he had heard the Hadith directly from the companions of the Prophet [May Allah bless him and grant Him peace], but in reality heard them from other people.

(Meezaan-ul-I’tidaal, tahdheeb-ut-tahdheeb, taqreeb, biography of Abu-Qalaabah)

Khalid bin Hazzah

Imam Dhahabi and Hafidh Asqalani write:

Imam ibn sa’ad khalid, was not an authentic Imam. Abu khatam said that khalid’s narrated Hadith cannot be used as evidence. When khalid came to Syria, he told Hadith to the people but the scholars rejected his narrations. he had also lost his memory. But still, Ibn mu’een and nisaa’ee praised him.

(Tahdheeb-ut-tahdheeb, meezaan-ul-I’tidaal, Muqaddamah Fath-ul-baari, biography of khalid bin Hazza).

Abu Qalabah’s other student Ayyoob also narrated this Hadith, but he never mentions raf-ul-yadain. This Hadith is also found in Sahih Bukhari. The scholars of Hadith agree that Ayyoob was more knowledgeable than khalid.

Nasr bin Aasim

Hafidh Asqalani writes:

Imam Da’ood said that he was from amongst a misled sect, but others said that he repented from his wrong beliefs.

(Tahdheeb-ut-tahdheeb, biography of Nasr bin Aasim)

Qatadah

Imam Dhahabi and Hafidh Asqalani write:

Qatadah was a great scholar and a mufassir. He was very intelligent, and many scholars praised him. He narrated Hadith of such people whom he had never heard, met, nor seen. He saw only one companion of the Prophet, Malik bin Anas, but he attributed narrations from many other people despite this.

He had evil beliefs about Islam; he openly declared his sinful beliefs. Despite the fact that Qatadah held wrong beliefs, the scholars still took narrations of Hadith from him (May Allah forgive him)

(Meezaan-ul-I’tidaal, Tahdheeb-ut-tahdheeb, tadhkarat-ul-huffaad and biography of Qatadah basri).

From all the above references, it cannot be proved that the Prophet [May Allah bless him and grant Him peace] did raf’ul-yadain all the time. Also, Malik bin Huwairis did not stay with the Prophet [May Allah bless him and grant Him peace] during the last period of the Prophet’s [May Allah bless him and grant Him peace] life. The four main narrators of this Hadith have been criticized by the scholars of Ahadith.

This Hadith does not stand at the same level as Abdullah bin Ma’sood’s Hadith.

The third evidence used to support raf’ul-yadain

Qadhi Shawkani writes that the Prophet [May Allah bless him and grant Him peace], when performing his last Salaah, performed raf’ul-yadain.

(nayl ul-awutar, chapter On raf’ul-yadain)

The people who perform raf’ul-yadain say that the above narration proves that raf’ul-yadain was not abrogated. In response, to this we say that this Hadith is not authentic. This is the reason why it was not written in Sahih Bukhari, or Muslim, even Imam Bayhaqqi did not include it in his book of sunan. All the narrators of this Hadith are weak.

Examining the narrators of the Hadith

Abdur-Rahman Harwi

Imam Dhahabi writes that Harwi used to fabricate Hadith and telling them to people.

(meezaan-ul-I’tidaal, biography of Abdur-Rahman Harwi)

Harwi used to fabricate all his narrations of Hadith, now, how could we accept a Hadith that has been totally fabricated?

lAnother narrator of this narration is Usama-bin-Muhammad Ansari, the student of Musaa bin Uqbah.

Imam Dhahabi writes:

Imam Abu Khatim said that Usama was not strong in the knowledge of Hadith. Imam Yahyaa bin Mo’een said that he fabricated Hadith and attributed them to the great scholars of Hadith. He was a liar. Imam Dar-qutni said that he was not reliable and that is why the scholars did not take any narrations of Hadith from him. Imam Ibn Addi said that all his narrated Hadith are not safe. He narrates one Hadith that says that you should make dua to Allah Almighty when you see a beautiful face, and He will accept it.

(Meezan-ul-itidaal, biography of Usama-bin-muhammad Ansari)

Qadi Shawkani writes that Usama-bin-Ansari was a liar and he fabricated Hadith.

(Al-majmoo’at-ul-Ahadith, Chapter on Sadaqag pg.67 by Qadi Shawkani)

Surprise

It is strange that Qadi Shawkani wrote in his book, that Usama bin Muhammad was a liar, but despite this took his narration as evidence in his other book.

The other surprising thing is that Qadi shawkaani always discusses the narrators of the Hadith, but with this Hadith, he does not mention or discuss anything about them. It seems as if he is totally unaware of them.

We are also surprised concerning those people who present this Hadith as evidence of their practice of radf’-ul-yadain. They are proud and say that they are following the sunnah of rasoolullah [May Allah bless him and grant Him peace].

Performing Salaah without Raf’ul-yadain – Proof from Hadith

Imam Muslim writes:

Once we were performing Salaah and the Prophet [May Allah bless him and grant Him peace] came to us and asked us: “Why are you doing raf’ul-yadain as a stubborn horse waving its tail?” He also told us: “Perform your Salaah with peace.”

(Muslim, chapter Sukoon fisSalaah)

The above Hadith proves that one must not perform Raf’ul yadain in the middle of one’s salaah.

Imam Muslim writes in another narration after the above one that:

Jaabir bin Samrah reported:

At the end of the salaah, we used to wave our hands left and right when saying Salaam, the Prophet [May Allah bless him and grant Him peace] told us not to wave our hands but only to say the Salaam.

The above narrations prove that the Prophet [May Allah bless him and grant Him peace] stopped raf’ul-yadain as well as waving the hands during the Prayer.

Imam Humaidi, who was the teacher of Imam Bukhari and Muslim writes:

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, Volume 1 pg. 177, Printed Maktabah Salafiyyah, Madeenat-ul-munawwarah)

Imam Ibn Abee Shaibah and Imam Abdur-Rakaq writes:

Ali (Radiall hu anhu) reported:

The Prophet [May Allah bless him and grant Him peace] performed raf’ul-yadain at the beginning of Salaah.

Abdullah bin Mas’ood and Brabin Azib reported:

We saw the Prophet [May Allah bless him and grant Him peace] only performing Raf’ul yadain at the beginning of the Salaah.

Aswad, Imam Shabi, Ibrahim Nakhee and Ali and Ibn Mas’ood’s student (Radialla hu anhu) only performed raf’ul-yadain at the beginning of Salaah.

(Musnad Ibn Abi Shaibah and Musnad Abdur-Razaq, chapter on raf’ul-yadain)

Imam Ibn-ul-Qasim writes:

Imam Malik said that Imam Zuhri told him that he heard from Salim, who said that his Father (Abdullah bin Umar) reported, that the Prophet [May Allah bless him and grant Him peace] only performed raf’ul yadain at the beginning of the Salaah and not in any other part of it.

This narration also proves that Imam Zuhri narrated a hadith stating that the practice of raf’ul yadain was only performed at the beginning of the Salaah.

Imam Malik also said that he has no knowledge of doing raf’ul-yadain in any other part of the Salaah apart from the beginning.

(Al madoonah-chapter on raf’ul-yadain)

Imam Malik also said:

To do raf’ul yadain is weak except at the beginning.

[Al Madoona chap Raf ul yadain]

How can Imam Malik say that he had no knowledge of someone who practices raf’ul-yadain, even when he himself heard a Hadith supporting it from Imam Zuhri?

The answer to this is, as mentioned earlier, that Imam Malik knew the Hadith of raf’ul-yadain but he never saw anyone in Makkah or Madinah who practiced it. The reason for this is that the practice of raf’ul-yadain was abrogated.

Imam Tirmidhi writes:

Abdullah bin mas’ood said that he would perform the Salaah the way that the Prophet [May Allah bless him and grant Him peace] did. When he performed the Salaah, he only did raf’ul yadain at the beginning of the Salaah.

Many companions of the Prophet [May Allah bless him and grant Him peace], their students (Tabe’een), Sufyan, the Scholars of Koofah and many other Scholars followed this Hadith.

(Tirmidhi, baab-raf’ul-yadain)

Even other scholars wrote this Hadith in their books for example, Imam Aboo Da’ood, Ibn Abi shaibah, Imam Abdur-Razaq, Imam abu ya’ala and many others.

Imam Tirmidhi wrote in his narration:

The companions of the Prophet [May Allah bless him and grant Him peace], Tabi’een and scholars of Kufa were performing salaah without Raf’ul yadain.

Who were the Scholars of Kufah?

Imam Ibn Sa’ad, Hafidh ibn ul-Qayyam, Hafidhh ibn Taymiyyah write:

Umar (Radiall hu anhu) gave an order to build the city of Kufa, when the city was built, people from various Islamic areas came to live in the city. Many companions of the Prophet [May Allah bless him and grant Him peace] moved to Kufa and started to live there. Umar (Radiall hu anhu) sent Abdullah bin Mas’ood and Ammar bin Yasar to teach the people in Kufa.

After 16 or 17 years, when Ali (Radiall hu anhu) became the Khalifah, he transferred the capital from Madinah to Kufa. A large number of companions moved to Kufa. They taught people about Islam. Kufa this became the center point for Islamic Scholars.

(Tabaqat, Ibn Sa’ad, minhaajussunnah a’laamul-mu’wakkieen, chapter on Kufa)

Kufa was the central point of Islamic Knowledge, which is why so many Scholars of Hadith travelled to it repeatedly to gain knowledge.

Hafidh Asqalani writes:

Imam Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeerah twice, Basrah four times, and stayed in Hijaz (Makkah and Madinah) for six years. Imam Bukhari said himself that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of Hadith.

(Muqaddamah FathulBaari, biography of Imam Bukhari)

Imam Tirmidhi’s narrations prove that no one practiced raf’ul yadain in the city of Kufah which became the center point of Islamic knowledge and thought. Imam Malik’s narration proves that no one was practicing raf’ul-yadain in Makkah or Madinah, as this practice had been abrogated.

The debate between Imam Auzaaee and Imam Abu Haneefah

These two Imams debated the matter of raf’ul-yadain once and it is described by Sufyaan bin Uyayna.

Once Imam Abu Hanifah and Imam Auzaaee met in a market in Makkah.

Imam Auzaaee asked Imam Abu Hanifah why he did not practice raf’ul-yadain during the Salaah.

Abu Hanifahh: There is no authentic Hadith about practicing raf’ul-yadain.

Auzaaee: Why isn’t there an authentic Hadith? Here is one, Imam Zuhri told me, who was told by Salim, who was told by Ibn Umar (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] practiced raf’ul-yadain before and after the ruku’.

Abu Hanifah: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by Abdullah binMas’ood (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] only practiced raf’ul-yadain at the beginning of performing his Salaah and not afterwards.

Auzaaee:The narration that I have presented to you has a shorter chain and your Hadith has a longer chain, for this reason, my Hadith is more Reliable than your’s.

Abu Hanifahh: It does not matter if the chain of the Hadith is long or short, the Priority of the Hadith depends on the narrators of the Hadith and How much knowledge of Hadith they had. The narrators of the Hadith, which I have presented, possess more expertise in the knowledge of Hadith. For example, Hamad is more knowledgeable than Imam Zuhri. Ibraaheem is more knowledgeable than Salim. Ikrama is a great scholar and Ibn Mas’ood is unique.

Imam Auzaaee then became silent.

(Musnad Imam Abu Hanifah, Chapter on Raf’ul-yadain)

This debate shows that Imam Auzaaee had no other evidence. If he had then, he would have presented it to defend his case in support of Raf’ul-yadain. Imam Abu Haneefah replied so beautifully that Imam Auzaaee was forced to become silent.

issue of Raising hands in Prayer Insha`Allah, I mentioned ahadeeth and athaar from Sahaba,Tabiyeen and Muhadditheen with the will of Allah and regarding authenticity of narration I relied on the authenticity of Muhadditheen. Note that This is the matter of Fiqh so one must not declare others deviant just because he is doinf Rafa Yadain or not doing Rafa Yadain. the purpose of this article is to gather ahadeeth on the issue of RafaYadain in Salah