(Raising hands in start of prayer or every  time one says Takbir?)

 

The 2 oldest Sunni schools i.e. Hanafi and Maliki are of the opinion that one should raise his hands only in start of prayer. Whereas Shafi, Hanbli, and Salafi are of the opinion that one should raise hands in start of prayer and also when going in ruku (bowing) and rising from it. The Shia are of the opinion that one should raise hands after saying every takbir and even between prostrations.

Note: Salafis try to assert that Imam Malik (rah) used to do Raf ul Yadain in ruku and rising from it as he has narrated hadith in his Muwatta. The answer to this is that narrating hadith does not mean practice of Muhadith is also same. There are many examples of Muhaditheen narrating hadiths in one of their books but their practice was different due to other hadiths which they considered. 

In the famous Maliki fiqh manual al- Mudawana al- Kubra it is proven from Imam Malik (rah) that Raf ul Yaddain should be done only in the beginning of prayer. Al- Mudawanna is confirmed Maliki fiqh manual of Imam Malik. Salafi Muhaqiq Zubayr Ali Zai has made blunder to deny this book. Haji Khalifa (rah) said: Mudawana is great book of Imam Malik’s Madhab [Kashf al Zunoon (2/1655)] Also See Siyr A’lam an Nubala of al- Dhahabi (14/205)]

This is why Imam Ibn Abdul Barr (rah) said:

واختلف العلماء في رفع اليدين في الصلاة فروى ابن القاسم وغيره عن مالك أنه كان يرى رفع اليدين في الصلاة ضعيفا إلا في تكبيرة الإحرام وحدها وتعلق بهذه الرواية عن مالك أكثر المالكيين

Translation: The scholars have differed in regrds to Raful Yaddain in prayer. It is narrated by Ibn al- Qasim and others from Imam Malik that he considered Raful Yaddain in prayer to be weak except when saying First Takbir..This narration is (acted upon) by many of the Malikis [at- Tamheed by Ibn Abdul Barr (9/212)]

Imam Qurtubi al Maliki (rah) also said:

يرفع المصلي يديه حين يفتتح الصلاة، ولا يرفع فيما سوى ذلك. هذا قول سفيان الثوريّ وأصحاب الرأي.

قلت: وهو المشهور من مذهب مالك

Translation: To raise the hands while praying is only done when beginning prayer and there no rising of hands except for that. This is the saying of Sufyan ath- Thawri (rah) and the people of opinion. (Imam Qurtubi) said: “THIS IS WHAT IS FAMOUS IN THE MADHAB OF IMAM MALIK” [Tafsir ul Qurtubi 20/218 in Tafsir of Surah al- Kawthar]. Imam Qurtubi also cites what Imam Ibn al Qasim (rah) had said about this as It has been mentioned before.

This chapter shall be comprehensive and detailed because this issue is aggressively debated between Salafis and Hanafis.

The proofs for first opinion are:

Qur’an states: Those who humble themselves in their prayers. (Yusuf Ali: 23:2) 

In Tafsir Ibn Abbas it states: Then Allah mentioned the traits of the believers, saying: (Who are humble in their prayers) turning neither to the right nor to the left, nor raise their hands while praying [Tanwir al Miqbas min Tafsir Ibn Abbas under 23:2]

Although Tanwir al Miqbas is widely used and accepted by Muslims but sometimes it is not considered to be an authentic Tafsir by Salafi school of thought when it goes against them, they criticize on narrators of this Tafsir from whom it has come, however according to some scholars of al- Jarh wa’t Ta’deel (criticisim and authentication) these narrators are considered reliable in narrating Tafsir but not when they narrate hadiths. Take for example that Qir’ah (recitation of Qur’an) of Hafs from Asim is followed by 95% of Muslims in the world, but Hafs is strongly criticized as a hadith narrator.

Imam al- Samarqandi (rah) said:

وقال الحسن البصري: أي: خائفون وروي عنه أنه قال خاشعون الذين لا يرفعون أيديهم في الصلاة إلا في التكبيرة الأولى

Translation: Imam Hasan al- Basri (rah) said: To be humble means “NOT RAISING HANDS IN PRAYER EXCEPT FOR FIRST TAKBIR” [Tafsir al- Samarqandi (2/408) under 23:2]

Having said that, the proofs of Hanafi and Maliki schools are not only based on this interpretation of the above verse; there are other proofs as well.

From hadith this proof is cited:

حدثنا هنّاد حدثنا وكيعٌ ، عن سفيانَ ، عن عاصمِ بن كُلَيْبٍ ، عن عبدِ الرحمنِ بن الأسودِ عن عَلْقَمَةَ قال: قال عبدُ الله بنُ مسعودٍ ،: ألا أُصلي بكمْ صلاةَ رسولِ الله، فصلى ، فلم يرفعْ يَديْهِ إلاَّ في أول مرة

قال: وفي البابِ عن البراءِ بن عازبٍ.

قال أبو عيسى: حديثُ ابن مسعود حديث حسنٌ.

وبه يقولُ غيرُ واحدٍ من أهلِ العلمِ من أصحاب النبي والتابعين، وهو قولُ سُفيانَ وأهلِ الكوفةِ.

Translation: Abdullah ibn Mas’ud said: Should I not demonstrate the prayer of the Messenger of Allah (Peace be upon him) for you? "HE PERFORMED THE PRAYER AND DID NOT RAISE HIS HANDS EXCEPT IN INITIAL TAKBIR"

Imam at- Tirmidhi said: In this chapter (hadiths) are also narrated by Bara bin Azib (ra). This Hadith of Ibn Masud is "HASAN (GOOD)" and It is "GHAYR WAHID (i.e. Multiply narrated)" from people of knowledge among Companions of Prophet, the Successors, and It is also the saying of "Sufyan ath- Thawri (one of the leading authorities in hadith)" and also people of KUFA (head quarter of knowledge at that time)"

[Jami’i at- Tirimidhi, Volume No. 2, Page No. 102, Published by Maktaba al Asriyyah, Beirut, Lebanon. In online version see, Vol. 1, Book 2, Hadith 257, where it is wrongly declared to be weak in Salafi Dar us Salam publication]

Please note that Salafi authority Ahmad Shakir had manuscript in which Imam at- Tirmidhi also called it “HASAN SAHIH” [Jami’ at-Tirmidhi with research of Ahmed Shakir, Hadith # 648, Manuscript of Dar ul Kutb al- Misriyyah]

In beginning of this Kalmi manuscript, Salafi Ahmad Shakir himself said: This manuscript is "STRONG AND CORECTNESS IS PREVELANT OVER IT PLUS THE KHATA (MISTAKE) IN THIS IS BARE MINIMUM" (Page #17)]

Imam Badr ud - din Ayni (rah) also quoted "HASAN SAHIH FROM TIRMIDHI" [Sharh Sunnan Abi Dawud (3/341)]. Hence it is proven without doubt that many authentic manuscripts say Hasan Sahih rather than only Hasan.

This hadith will be counted as Marfu hadith because Ibn Masud (r.a) was teaching prayer of Prophet.

Ibn Hazm al- Dhahiri, who is held in high esteem by Salafis, said: This report is "Authentic" [Al- Muhalla (4/88)]. Remember Ibn Hazm did not just authenticate the chain, he actually authenticated the complete "KHABR/HADITH"

Shaykh Ahmad Muhammad Shakir, highly revered by Salafi School, also declared the Hadith of Ibn Mas’ud in his editing of Jami al- Tirmidhi - to be Authentic - and clarified that there is no hidden defect (illa) in this narration as some of the Hadith scholars claimed in early times. He also affirmed it to be authentic in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)

Nasir ud din al- Albani, the top notch hadith authority of Salafis, also declared the Hadith of Ibn Mas’ud to be authentic at 2 places in his Tahqiq (research) to Mishkat al- Masabih (1/254, # 809, footnote. 3) and "Sahih" Sunan Abu Dawud (1/143, # 683).  Albani made it clear by saying:

 والحق انه حديث صحيح واسناده صحيح على شرط مسلم ولم نجد لمن اعله حجة يصلح التعلق بها ورد الحديث من اجلها

The truth is that this hadith is "SAHIH" and its chain is also Sahih on the criteria of Sahih Muslim. The people who have declared it Malool (i.e. having defect) have no proof over it through which they can derive proof in negating this hadith (Mishqat al Masabih, Tahqiq Nasir al- Albani, Volume 1, Page No. 254, Hadith Number. 809, FN. 3)

The Salafi scholar Muhammad Muhayudin Abdul Hamid declared it authentic in his Tahqiq to Sunnan Abu Dawud (1/258, Published by Dar ul Fikr, Beirut, Lebanon)

Hussain Saleem Asad another Salafi authority in his Tahqiq to Musnad Abu Ya'la (3/220) said it is authentic, and also mentioned Ibn Hazm declaring it authentic. Asad also said there is no illa (defect) in the hadith of ibn Mas’ud (3/221)

Adil ibn Yusuf al- Azazi and Ahmad ibn Farid declared it authentic in their editing of the Musannaf ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as mentioned above.

There are over 20 scholars including those of Salafi School who have authenticated this hadith. 

The Salafis say that this hadith has Tadlees (cheating) of Sufyan ath- Thawri who narrated with “AN” and when he narrates with “AN” then the hadith is not acceptable.

Let us now see what a big Salafi authority of sub- continent i.e. Yahya Gondalvi said regarding Tadlees of Sufyan:

سفيان الثورى الام المشهور الفقيه العابد الحافظ الكبير وصفه النسائى وغير بالتدليس وقال البخارى ما اقل تدليسه

Translation: Sufyan ath- Thawri was the famous Imam, the Faqih (jurist), the Aabid (worshipper), “Hafidh ul- Kabeer (great memorizer).” Imam Nasa’i and others said that he was Mudalis and Imam Bukhari said: His Tadlees is “VERY LITTLE”

Ibn Hajr al Asqalani has classified Mudaliseen into 5 categories and has kept Sufyan ath- Thawri in the second category. He has himself clarified about 2nd category of Mudaliseen, by saying: The second category of Mudaliseen have been “ACCEPTED BY SCHOLARS (OF HADITH) AS THEIR HADITHS ARE TAKEN IN CATEGORY OF SAHIH BECAUSE OF THEIR LITTLE TADLEES, FOR EXAMPLE SUFYAN THAWRI” In this category the narrators have done Tadlees from “THIQA (reliable)” narrators just like Imam Ibn Uyaynah (rah) did.

It is clear from this Usooli (principle based) discussion made by Imam Ibn Hajr al Asqalani that Sufyan Thawri was Mudalis but his Tadlees was “NOT HARMFUL HAVING ANY EFFECT ON THE CREDIBILITY OF HADITH.” As a result, the Hadith cannot be rejected because of this Tadlis.

-End Quote – [Yahya Gondalvi in Aameen bil Jahr, Page No. 25, 26]

The Salafis claim that the action of Ibn Mas’ud has only come through the route of Sufyan Thawri, but they are misinformed.

حدّثنا وكيع عن مسعر عن أبي معشر عن إبراهيم عن عبد الله أنه كان يرفع يديه في أوّل ما يستفتح ثم لا يرفعهما.

Ibrahim (an- Nakhai) narrated that Abdullah Ibn Mas’ud would raise his hands only in the beginning of prayer and did not do it afterwards [Musannaf Ibn Abi Shaybah, (1/267)]

The authenticity of Mursal in this case missing link between Ibrahim an- Nakha’i and Ibn Mas’ud has been explained later in the book (in Chapter No. 8 of Aqida section. Concept of Intercession i.e. Tawassul in Islam)

حدّثنا وكيع وأبو أسامة عن شعبة عن أبي إسحاق قال: كان أصحاب عبد الله وأصحاب عليّ لا يرفعون أيديهم إلا في افتتاح الصلاة قال وكيع: ثم لا يعودون.

Imam Abi Ishaaq said: The companions of Abdullah Ibn Mas’ud and Ali would not raise their hands except at the initial takbir. [Musannaf Ibn Abi Shaybah (1/267)]

Ibn al Turkumani says that this is a great Sahih chain [Jawhar al- Naqi (2/115)].

There are other vague criticisms which Salafis cite on hadith of Ibn Mas’ud (ra) like for example Imam Abu Dawud saying after narrating it: This is a summarized version of a longer narration and it is not Sahih with this wording. [Abu Dawud # 748]. Please note that in some manuscripts of Abu Dawud this quote is not present at all like for example Kalmi manuscript of Jamiya al-Azhar. Whereas in other manuscripts sometimes it is put in brackets and sometimes without brackets, also wording of this quote has Idhtirab in it too. Hence this saying of Abu Dawud is first of all not authentically proven. Secondly it is clearly a Jarh Mubham (vague criticism) as Abu Dawud did not show the complete narration nor told the reasoning why It is not Sahih. Jarh Mubham is never acceptable.

Salafis also show from Imam at- Tirmidhi who quoted Abdullah Ibn Mubarak saying:

‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ قَدْ ثَبَتَ حَدِيثُ مَنْ يَرْفَعُ يَدَيْهِ وَذَكَرَ حَدِيثَ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ وَلَمْ يَثْبُتْ حَدِيثُ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صلى الله عليه وسلم لَمْ يَرْفَعْ يَدَيْهِ إِلاَّ فِي أَوَّلِ مَرَّةٍ

Translation: The hadith of raising hands is proven and he mentioned hadith from Zuhri, from Salim, from his Father (Ibn Umar). However the hadith of Ibn Mas’ud from Prophet (Peace be upon him) that he did not raise his hands except the first time is not proven. [Jami’ at- Tirmidhi, under hadith # 256]

It is not possible that Ibn Mubarak (rah) who has himself narrated the hadith from Ibn Mas’ud would say: It is not authentic. Had he considered it inauthentic then he would not be present as one of the narrators of it [See Sunnan Nasai’i in Book of Commencement of prayer. Chapter “ABANDONING IT (I.E. RAF UL YADAIN)” Hadith # 1026]

Plus Ibn Mubarak in saying of Imam at- Tirmidhi is talking about another hadith narrated from Prophet himself and not the hadith of Ibn Mas’ud (ra)’s action which we have shown. There is not a single Jarh Mufassar (comprehensive criticism) on hadith on Ibn Mas’ud. Mere sayings of scholars that it is not authentic cannot be considered as Hujjah (proof) as it is Jarh Mubham.

There are also other authentic hadiths which Hanafis use, which are:

ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ، ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻗﻄﺎﻑ اﻟﻨﻬﺸﻠﻲ، ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻛﻠﻴﺐ، ﻋﻦ ﺃﺑﻴﻪ، ﺃﻥ ﻋﻠﻴﺎ، ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﺫا اﻓﺘﺘﺢ اﻟﺼﻼﺓ، ﺛﻢ ﻻ ﻳﻌﻮﺩ

It is related that Ali used to raise his hands at the time of the first Takbir (during his prayer). Thereafter he did not raise them. [Musannaf Ibn Abi Shaybah # 2442]

Imam Badr ud din Ayni (rah) said regarding this hadith:

وإسناد حديث عاصم بن كليب صحيح على شرط مسلم

Translation: The Chain of Hadith from Asim bin Kulayb is “AUTHENTIC ON THE CRITERIA OF MUSLIM” [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 271, Published by Dar al Fikr, Beirut, Lebanon]

Imam Ibn Hajr al Asqalani (rah) declared the entire narrators of this report to be “THIQAT (RELIED UPON)” [Al-Diraya, Volume No.1, Page No. 152. Published by Dar ul Marifah, Beirut, Lebanon]

Imam at- Tahawi (rah) one of the greatest scholars of Islam said:

لأنه زاد على ما روى غيره فإن عليا لم يكن ليرى النبي صلى الله عليه و سلم يرفع ثم يترك هو الرفع بعده إلا وقد ثبت عنده نسخ الرفع فحديث علي رضي الله عنه إذا صح ففيه أكثر الحجة لقول من لا يرى الرفع وأما حديث بن عمر رضي الله عنهما فإنه قد روى عنه ما ذكرنا عنه عن النبي صلى الله عليه و سلم ثم روى عنه من فعله بعد النبي صلى الله عليه و سلم خلاف ذلك

Translation: It is not possible that Ali who had seen the Prophet (Peace be upon him) raising his hands and then he (Ali) abandoned it himself, this is only possible when he considered (it) to have become abrogated, the Hadith of Ali being “Authentic” is proof on abrogation of (raising hands when bowing and rising from it). As far as the narration from Ibn Umar is concerned, then indeed it is mentioned that he narrated from Prophet (Peace be upon him) what we have narrated before (i.e. of raising hands), but at the same time the contrary to this is proven from same Ibn Umar himself after the (passing away) of Prophet (Peace be upon him)

Hadith from Ibn Umar states, (comprehensive explanation by Imam at- Tahawi):

حدثنا بن أبي داود قال ثنا أحمد بن يونس قال ثنا أبو بكر بن عياش عن حصين عن مجاهد قال صليت خلف بن عمر رضي الله عنهما فلم يكن يرفع يديه إلا في التكبيرة الأولى من الصلاة فهذا بن عمر قد رأى النبي صلى الله عليه و سلم يرفع ثم قد ترك هو الرفع بعد النبي صلى الله عليه و سلم فلا يكون ذلك إلا وقد ثبت عنده نسخ ما قد رأى النبي صلى الله عليه و سلم فعله وقامت الحجة عليه بذلك فإن قال قائل هذا حديث منكر قيل له وما دلك على ذلك فلن تجد إلى ذلك سبيلا فإن قال فإن طاوسا قد ذكر أنه رأى بن عمر يفعل ما يوافق ما روى عنه عن النبي صلى الله عليه و سلم من ذلك قيل لهم فقد ذكر ذلك طاوس وقد خالفه مجاهد فقد يجوز أن يكون بن عمر فعل ما رآه طاوس يفعله قبل أن نقوم عنده الحجة بنسخه ثم قامت عنده الحجة بنسخه فتركه وفعل ما ذكره عنه مجاهد....

فعبد الله أقدم صحبة لرسول الله صلى الله عليه و سلم وأفهم بأفعاله من وائل قد كان رسول الله صلى الله عليه و سلم يحب أن يليه المهاجرون ليحفظوا عنه

Translation: Mujahid narrates that he prayed behind Ibn Umar and he saw him raising hands only in the beginning of prayer.

Ibn Umar had seen the Prophet doing Raf’ al yadain (raising hands when bowing and rising from it) but he left this act. This could only be possible when this action had become abrogated. This is a proof that counters the previous saying of Ibn Umar.

According to tradition, if someone claims that this hadith is “Munkar (denounced)” then he will be asked to (Bring proof) because for sure he has not understood it properly.

If Tawus narrated from Ibn Umar that he saw the Prophet (Peace be upon him) doing raf al yadain then It will be said to him, that Tawus has indeed narrated it but “MUJAHID HAS NARRATED CONTRARY TO IT”. Consequently, it is possible that what Tawus saw Ibn Umar doing was only during that specific time when the practice was not abrogated yet. However, when it became abrogated then he left it and thus Mujahid narrated the (final) practice from Ibn Umar.

…

Abdullah (Ibn Mas’ud) is among those companions who had stayed with Prophet (Peace be upon him) for a very long time and he understood the Prophet better than Wail bin Hujr. The Prophet (Peace be upon him) used to keep the emigrants very close to himself.

Reference: Sharh Maani al Athaar, Volume No. 1, Page No. 224 to 226

Note: Hadith of Sayyiduna Ali (a.s) is proven to be Marfu in Kitab al- Ilal of Imam Daraqutni (rah). Here is the hadith:

رَوی عَبد الرَّحِيمِ بن سُلَيمان عَنه عَن عاصِمِ بنِ كُلَيبٍ ، عَن أَبِيہ عَن علِيٍّ ، عَنِ النَّبِيِّ صَلَّى الله عَلَيه وسَلم ( أَنَّهُ كان يَرفَعُ يَدَيهِ فِي أَوَّلِ الصَّلاَةِ ثُمّ لا يَعُودُ).

(اسنادہ صحیح ورواتہ ثقاۃ) 

Translation: Abdur Raheem bin Suliman narrates from Abu Bakr al- Nahshli, he from Asim bin Kulayb, he from his father, and he from Sayyiduna Ali (a.s) that Prophet (Peace be upon him) used to raise his hands in start of prayer and “THEREAFTER DID NOT” [Kitab al-iLal of Imam Daraqutni (4/106). Brackets are mine but Imam Daraqutni is talking about same wording of hadith. The chain is authentic and all Rijaal are “THIQAAT”]

Although Imam Daraqutni has said after it that it is Wahm (mistake) of Abdur Raheem bin Suliman and it is Mawquf (stopped at Ali) and not Marfu. However this is Jarh Mubham and according to Usool ul Hadith If the hadith is proven to be Marfu with authentic chain then that will be taken.

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

Mullah Ali Qari said about this hadith:

وروى الطحاوي ثم البيهقي من حديث الحسن بن عياش بسند صحيح

Imam at- Tahawi and Imam al- Bayhaqi have narrated the hadith from Hassan bin Ayyash with “AN AUTHENTIC CHAIN” [Mirqat Sharh al Mishqaat, Volume No.2, Page No. 523]

Allama Ibn al- Turkamani said:

وهذا السند ايضا صحيح على شرط مسلم

This chain is authentic on the criteria of Sahih Muslim [Al- Jawhar al Naqi (2/109)]

Imam Marghinani the author of Al- Hidayah also called it authentic in his Al- Bidayah, Volume No. 1, Page No. 318, Book of Prayers.

Another proof which Hanafis cite is:

حدثنا أبو بكرة قال ثنا مؤمل قال ثنا سفيان قال ثنا يزيد بن أبي زياد عن بن أبي ليلى عن البراء بن عازب رضي الله عنه قال كان النبي صلى الله عليه و سلم إذا كبر لافتتاح الصلاة رفع يديه حتى يكون إبهاماه قريبا من شحمتي أذنيه ثم لا يعود

Bara bin Azib (ra) narrates: When the Prophet (Peace be upon him) started the prayer, he used to raise his hands till his ear lobes, but then he did not do it (i.e. did not raise his hands afterwards) [Sharh Ma’ani al- Athaar of Imam at- Tahawi, (1/224 # 1245)]

There are two problematic narrators in this hadith. 1) Mo’mmal bin Ismaeel. 2) Yazid bin Abi Ziyad.  Mo’mmal bin Ismaeel is considered reliable by Salafis as he is present in hadith of tying hands on chest whereas Hanafis and scholars of Jarh wa Ta’deel do not consider him reliable (This will be proven in next chapter of tying hands or leaving them free). Also there has been Jarh on Yazid bin Abi Ziyad.

This hadith has also come without both these narrators so the chain becomes authentic. Shaykh Ahmed Shakir who was a Salafi Muhaqiq, he said:

والحق انه، قال ابن شاهين فى الثقات قال احمد بن صلح المصرى يزيدبن ابى زياد ثقة ولايعجبنى قول من تكلم فيه، وقال ابن سعد فى الطبقات وكان ثقة فى نفسه.

The truth is that Ibn Shaheen (rah) included him (Yazid bin Abi Ziyad) among “Thiqa” narrators , Imam Ahmed bin Salek al Misri said Yazid bin Abi Ziyad is “Thiqa” and I do not like the qawl of him who disputed over this narrator, Imam Ibn Sa’d said in his Tabaqat that He is “Thiqa” [Tirmidhi with Tahqiq wa Sharah Ahmad Shakir Volume 001, Page 195]

 

He also said regarding another hadith:

فمدار الحديث على يزيدبن ابى زياد وهو ثقة صحيح الحديث

 

Translation: This Hadith depends on Yazid bin Abi Ziyad and he is “THIQA” the Hadith is (thus) Sahih [Tirmidhi with Tahqiq wa Sharah Ahmad Shakir Volume 002, Page 409]

Even if Salafis do not accept this authentication then Hanafis have hadiths without Yazid bin Abi Ziyad in it.  Imam at- Tahawi (rah) narrates after above hadith:

حدثنا بن أبي داود قال ثنا عمرو بن عون قال أنا خالد عن بن أبي ليلى عن عيسى بن عبد الرحمن عن أبيه عن البراء بن عازب عن النبي صلى الله عليه و سلم مثله

Isa bin Abdur Rahman narrates from his father who narrated from Bara bin Azib (ra) and he narrated similar from the Prophet (Peace be upon him) [Note there is no Mo’mmal neither Yazid bin Abi Ziyad in this chain]

All Rijaal of this narration are “Thiqaat” except Muhammad bin Abdur Rahman bin Abi Layla on whom there is detailed Jarh but some Muhaditheen called him Thiqa too.

1247 - حدثنا محمد بن النعمان قال ثنا يحيى بن يحيى قال ثنا وكيع عن بن أبي ليلي عن أخيه وعن الحكم عن بن أبي ليلى عن البراء عن النبي صلى الله عليه و سلم مثله

Muhammad bin Nauman narrates from Ibn Abi Layla  who narrates from Bara bin Azib , who narrated similar from the Prophet (Peace be upon him) [Note: Now there are 3 different Isnaad without Yazid bin Ibn Ziyad, hence the accusation on him is lifted, plus Imam Abu Dawud has also narrated a chain having no Yazid bin Abi Ziyad in it]

Due to so many different chains the hadith becomes Sahih li Ghayrihi (Authentic due to other narrations). Imam an-Nawawi (rah) being Shafi gave proofs on doing Raful Yadain but accepted that many great scholars did Istadlal from the hadith of Bara bin Azib (ra). He said:

وقال أبو حنيفة والثوري وابن ابى ليلي وسائر اصحاب الرأى لا يعرف يديه في الصلاة الا لتكبيرة الاحرام وهى رواية عن مالك واحتج لهم بحديث البراء بن عازب

Translation: Imam Abu Hanifa, ath- Thawri, Ibn Abi Layla and all people of Rai (i.e. Hanafi scholars who were given praiseworthy title of Ashaab ar- Rai) said hands should not be raised in prayer accept in first Takbir, “THIS IS ALSO NARRATED FROM IMAM MALIK AND THEY DERIVED PROOF FROM HADITH OF BARA BIN AZIB” [Al- Majmu (3/400)]

Ibn Rushd al- Maliki (rah) the top notch Maliki scholar also mentioned that many scholars including Imam Malik (rah) did Istadlal from hadith of Bara bin Azib (ra) [See Bidayatal Mujtahid by Ibn Rushd, (1/326 to 328)]

Therefore when great scholars derived proof from this hadith then it cannot be called weak.

Now let us see proof that even Abu Bakr (ra) used to do Raful Yaddain only in start of prayer:

حَدَّثَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْحَنَّاطُ , وَعَبْدُ الْوَهَّابِ بْنُ عِيسَى بْنِ أَبِي حَيَّةَ , قَالا : نا إِسْحَاقُ بْنُ أَبِي إِسْرَائِيلَ , نا مُحَمَّدُ بْنُ جَابِرٍ , عَنْ حَمَّادٍ , عَنْ إِبْرَاهِيمَ , عَنْ عَلْقَمَةَ , عَنْ عَبْدِ اللَّهِ , قَالَ : " صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , وَمَعَ أَبِي بَكْرٍ , وَمَعَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا , فَلَمْ يَرْفَعُوا أَيْدِيَهُمْ إِلا عِنْدَ التَّكْبِيرَةِ الأُولَى فِي افْتِتَاحِ الصَّلاةِ " . قَالَ إِسْحَاقُ : بِهِ نَأْخُذُ فِي الصَّلاةِ كُلِّهَا , تَفَرَّدَ بِهِ مُحَمَّدُ بْنُ جَابِرٍ وَكَانَ ضَعِيفًا

Translation: Abdullah ibn Mas‘ud (Allah be pleased with him) narrates: I performed prayer with the Messenger of Allah (Allah bless him and give him peace), Abu Bakr, and Umar (Allah be pleased with them). They did not raise their hands except at the first Takbir in start of prayer. [Sunnan Daraqutni (2/52, Hadith # 1133). Please note Imam Daraqutni mentioned that Muhammad bin Jabir is alone in it and he is “WEAK.” Read below why this hadith is authentic and Jarh on Muhammad bin Jabir is not to be accepted in this hadith]

Salafis do not understand the science of Hadith and waste their time trying to prove Muhammad bin Jabir (rah) as weak in regards to this hadith.

Imam al- Haythami (rah) has given overall hukm on Muhammad bin Jabir in his Majma uz Zawaid which states:

محمد بن جابر السحيمي وفيه كلام كثير وهو صدوق في نفسه صحيح الكتاب ولكنه ساء حفظه وقبل التلقين‏.‏

Translation: Muhammad bin Jabir al- Suhaymi, there is a lot of discussion over him. “HE IS TRUTHFUL BY HIMSELF AND HIS BOOK IS AUTHENTIC” However had bad memory and used to accept Talqin. [Majma uz Zawaid, (2/397, Hadith # 3367, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon]

Hence the book of Muhammad bin Jabir (rah) was authentic. Let us now look what Imam Ibn Adi (rah) said, who was a very strict scholar in Ilm ur Rijaal. He said:

وعند إسحاق بن أبي إسرائيل عن محمد بن جابر كتاب أحاديث صالحة وكان إسحاق يفضل محمد بن جابر على جماعة شيوخ هم أفضل منه وأوثق

Translation: My teacher said that Ishaq bin Abi Israeel (same narrator in hadith of Daraqutni which was shown above) “HAD THE BOOK OF HADITH WHICH WAS “CORRECT” from Muhammad bin Jabir, and Ishaq used to consider Muhammad bin Jabir superior to group of teachers because he was to him most superior and most reliable. [al- Kamil by Ibn Adi (6/153)]

Therefore the narration in Daraqutni becomes authentic as Ishaq bin Abi Israeel used to narrate from authentic book of Muhammad bin Jabir.

Imam Abu Hatim ar- Razi asked his father about Muhammad bin Jabir and Ibn Lahiyah, he said: Both are at status of being truthful and Muhammad bin Jabir is dearer to me than Ibn Lahiyah [Al- Jarh wa’t Ta’deel of Imam Abu Hatim, (2/219)]

Due to all these proofs the Hanafis say that from leading jurist Sahaba like Ibn Mas’ud (r.a) who knew the actions of Prophet closely, also from three of the Khulafa ar Rashideen i.e. Sayyiduna Ali (a.s), Sayyiduna Umar (ra), Sayyudina Abu Bakr (ra), and many other Sahaba it is proven that Tark of Raful Yaddain was made. There are many more proofs from Tabiyeen (successors to Sahaba) such as Imam Abu Hanifa, Ibrahim an- Nakhai, Alqama, al- Aswad, and others who also said that hands should be raised only in the beginning of prayer.

The Salafis often quote Mubham Juroohat (vague criticisms) on hadiths cited by Hanafis but when Ahnaaf quote Hanafi scholars authenticating the hadiths the Salafis say that they do not accept Hanafi scholars. We the Hanafis reply back that we also do not accept sayings of non- Hanafis.

In conclusion for Hanafi proofs we would like to mention an explicit hadith that Raful Yadain in ruku and rising from it was clearly abrogated and the last practice of Prophet was to raise hands only in beginning. 

حدثنى عثمان بن محمد قال: قالى لى عبيدالله بن يحيى: حدثنى عثمان بن سوادة بن عباد عن حفص بن ميسرة عن زيد بن اسلم عن عبدالله بن عمر قال: كنا مع رسول الله صلى الله عليه وسلم بمكة نرفع ايدينا فى بدء الصلاة وفى داخل الصلاة عند الركوع فلما هاجر النبى صلى الله عليه وسلم الى المدينة ترك رفع اليدين فى داخل الصلاة عندالركوع وثبت على رفع اليدين فى بدء الصلاة توفى.

Abdullah Ibn Umar (ra) said: When we were with the Prophet (Peace be upon him) in Makkah we used to raise our hands in the beginning of prayer and also when going in Ruku (and rising from it). “However when the Prophet (Peace be upon him) migrated to Madina the Prophet “ABANDONED” the raf al yaddain when going in Ruku (and rising) but he stayed firm “ON RAISING HANDS IN THE BEGINNING AND THIS KEPT ON HAPPENING TILL HE PASSED AWAY” [Imam Ibn al Harith in Akhbar ul Fuqaha wal Muhaditheen, Page No. 214]

Pseudo Salafi Muhaqiq Zubayr Ali Zai tried to call this hadith weak with hook and crook methods. All Rijaal of this hadith are proven to be reliable and the book is proven to be written by Imam Ibn al- Harith (Rahimahullah). It is beyond the scope of this book to mention detailed authentication of all narrators. However if someone wants detailed authentication of this hadith and book then contact me on the given email at the end of this book.

There is also a hadith in Sahih Muslim which Hanafis use to assert that Prophet (Peace be upon him) stopped us from Raful Yaddain “INSIDE” prayer. It states:

عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏"‏ مَا لِي أَرَاكُمْ رَافِعِي أَيْدِيكُمْ كَأَنَّهَا أَذْنَابُ خَيْلٍ شُمْسٍ اسْكُنُوا فِي الصَّلاَةِ 

Translation: Jabir b. Samura reported: The Messenger of Allah (ﷺ) came to us and said: "How is it that I see you lifting your hands like the tails of headstrong horses? Be calm in prayer." [Sahih Muslim, Hadith # 864]

 

In Sunnan Nasai’i it states: It was narrated that Jabir bin Samurah said: "The Messenger of Allah (ﷺ) came out to us and we were raising our hands during the Salah. He said: 'Why are you raising your hands while praying, like the tails of wild horses? Stay still when you are praying.' [Vol. 2, Book 13, Hadith 1185]

The Salafis say that these hadiths are about not raising hands while saying Salam. However what they ignore is that these hadiths are different from the ones which talk about not raising hands during salam. Please note that in these hadiths the Prophet “CAME TO THE SAHABA” whereas in other hadith the Prophet “LED” them in prayer. Let us see that hadith:

It was narrated that Jabir bin Samurah said: "We used to pray behind the Messenger of Allah (ﷺ) and we would greet (others) with our hands. He said: 'What is the matter with those who greet (others) with their hands as if they were tails of wild horses? It is sufficient for any one of you to put his hand on his thigh and say: "As- salamu 'alaikum, as- salamu 'alaikum." [Sunnan Nasai’i Vol. 2, Book 13, Hadith 1186, Sahih Muslim # 866]

Now let us come towards proofs cited by Shafis, Hanblis, and Salafis.

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 hamidah (Allah hears those who praise Him)", 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." [Sahih Bukhari, Vol. 1, Book 12, Hadith 706 translated by Muhsin Khan]

Another proof they cite is:

Malik b. Huwairith reported: The Messenger of Allah (ﷺ) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears). [Sahih Muslim, Hadith # 762]

Note: It is proven from Malik bin Huwairith and other Sahaba that Prophet (Peace be upon him) used to raise his hands also between prostrations. Those hadiths shall be shown in proofs accepted by Shia school of thought and leading authority of Salafis i.e. Nasir ud- din Albani accepted them to be authentic.

From another Sahabi Wa’il bin Hujr (ra) they cite:

Wa'il b. Hujr reported: He saw the Messenger of Allah (ﷺ) 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 he prostrated, he prostrated between his two palms. [Sahih Muslim, Hadith # 792]

There are many other hadiths which Shafis, Hanblis, and Salafis cite and they also rely on weak hadiths from Sayyiduna Ali (ra) [Sunnan Ibn Majah Vol. 1, Book 5, Hadith 864. The hadith is weak due to Abdur Rahman bin Abi Zinaad]

The majority of scholars did Jarh on Abdur Rahman bin Abi Zinaad. Imam Ahmed bin Hanbal (rah) said: He is “MUDHTARIB IN HADITH” Yahya bin Ma’een said: He is “DAEEF (WEAK)” and Ashaab of hadith did not take proof from him and “HE IS NOTHING”  Umar bin Ali said: He has “Weakness” and he deteriorated at the end of his life. Imam Abu Hatim said: His ahadith are written but “NOT TAKEN AS PROOF” Imam al Saaji said: He has “Waekness. Imam Nasa’i said: His ahadith are ”NOT TAKEN AS PROOF” [Tahdhib ul Kamaal (11/183, 184).

Imam Abdur Rahman i.e. Ibn Mahdi said: He used to make “MISTAKES IN HADITH” He also deteriorated at the end of his life and Imam Ibn Mahdi “ABANDONED” him [Tahdhib ul Kamaal (11/184)]. Imam Uqayli (rah) mentioned him in his “DU’AFA” [Volume No. 2, Page No. 340]

They also use hadiths from Ibn Umar (ra) that he used to throw stones at people who did not do Raful Yaddain while going in ruku or rising from it [Juzz Raf ul Yadain, Hadith # 14].

First of all Juzz Raf ul Yaddain has a Mujhool (unknown) narrator “Abu Ishaq Mehmood bin Ishaq bin Mehmood al Khuzai” so Juzz Raful Yaddain cannot be accepted as a booklet of Imam Bukhari (rah). Imam Bayhaqi (rah) has also narrated this report in “Sunnan wal Athaar” but there Waleed bin Muslim is narrating with “UN” and he is Mudalis (consealer) of fourth category (see: Tabaqat al Mudaliseen by Ibn Hajr al- Asqalani, Narattor # 127] and Tadlees of fourth category Mudalis is unanimously unacceptable.

Secondly this report cannot be correct because the great Sahabi Ibn Umar could not have hurt and disturbed people while they were praying. It is disrespect of prayer to throw stones at people while they are praying. Even if assuming he did such an act then it proves that many Sahaba and Tabiyeen used to do tark of Raful yadain. Also it has been proven above from authentic narration that Ibn Umar himself used to do Raful Yaddain in start of prayer only.

Other hadiths are not shown due to brevity issue. They claim that Imam al- Bukhari has written a complete booklet on this topic where he proved from overwhelming Sahaba that Raf ul Yaddain in ruku and rising from it should be done. The Hanafis consider that book to be inauthentic due to presence of one Majhool (unknown) narrator “Abu Ishaq Mehmood bin Ishaq bin Mehmood al Khuzai” in it as mentioned before.  

Let us now come towards hadiths about raising hands between prostrations which Shias do and also accepted by some Sunni authorities.

Nasir ud- Din Albani the leading Salafi authority states:

من طرق عن قتادة عن نصر بن عاصم عنه . زاد النسائي : ( وإذارفع رأسه من السجود فعل مثل ذلك ) . وسنده صحيح . وفي أخرى له بلفظ : ( أنه رأى النبي ( صلى الله عليه وسلم ) رفع يديه في صلاته إذا ركع وإذا رفع رأسه من الركوع وإذا سجد وإذا رفع رأسه من السجود حتى يحاذي بهما فروع اذنيه ) . وكذلك رواه أحمد ( 3 / 436 ، 437 ) وسنده صحيح أيضا وفي أخرى له مختصرا بلفظ : ( كان يرفع يديه حيال فروع أذنيه في الركوع والسجود ) . وكذلك رواه أبو عوانة في صحيحه ( 2 / 95 ) وقال الحافظ في ( الفتح )

( 2 / 185 ) بعد أن ساقه من طريق النسائي : ( وهو أصح ما وقفت عليه من الأحاديث في الرفع في السجود ) . وله شاهد من حديث أنس بلفظ : ( أن النبي ( صلى الله عليه وسلم ) كان يرفع يديه في الركوع والسجود . رواه ابن أبي شيبة ( 1 / 91 / 1 ) بإسناد صحيح

Translation: It is narrated via the route of Qatada from Nasr bin Asim with the addition as present in Nasa’i that the hands are raised between the prostrations “THIS CHAIN IS AUTHENTIC”  (…then Albani narrates the whole hadith), Albani further states: Similar to it is also narrated in Ahmed (3/436, 437) and the chain of it is “AUTHENTIC”.. It is also narrated by Abu Uwana in his “SAHIHA” (2/95) Imam al Hafidh (al- Asqalani) says in his Fath ul Bari (2/185) after the hadith of Nasa’i that all the hadiths related to raising hands in prostrations I am aware of, then the most authentic hadith is this one. The witness of this is also present in the hadith of Anas (ra) that the Prophet (Peace be upon him) used to raise his hands in ruku and sujood, this is narrated by Ibn Abi Shaybah (1/91/1) “WITH AUTHENTIC CHAIN” [Nasir ud din Albani in Irwa ul Ghaleel, Volume No.2, Page Nos. 67, 68]

The Hadith in Sunnan Nasa’i about raising hands between prostrations is declared authentic in Salafi Dar us Salam version (Vol. 2, Book 12, Hadith 1086. Book of at- Tatbiq, Chapter 36, Raising the hands before prostrating). The Salafis try to spread deceit that narrator in this hadith is not “Shu’ba” but rather “Sa’eed” who is Mudalis and Chain cannot become authentic. They quote other books of hadith claiming that it is only Saeed and not Shu’ba. What they ignore to see is that Imam Nasa’i has narrated this hadith both from Shu’ba and Sa’eed. The very next hadith to this one is from Saeed.

From Shia books of hadith there are many reports narrated in Wasa’il ash- Shia by leading Shia hadith expert al- Amili al- Masghari. In one hadith it states:

الفضل بن الحسن الطبرسي في ( مجمع البيان ) عن مقاتل ابن حيان ، مثله ، إلاّ أنّه قال : ليست بنحيرة ، ولكنّه يأمرك إذا تحرّمت للصلاة أن ترفع يديك إذا كبّرت وإذا ركعت وإذا رفعترأسك من الركوع وإذا سجدت فإنّه صلاتنا وصلاة الملائكة في السماوات السبع ، وإنّ لكل شيء زينة وإن زينة الصلاة رفع الأيدي عند كلّ تكبيرة.

al- Fadl b. al- Hasan at- Tabrisi in Majma` al- Bayan from Muqatil b. Hayyan likewise, except that he said: It is not a slaughtering, rather He commands you that when you have entered the state of prohibition (taharramta) for salat that you raise your hands when you do takbir and when you do ruku` and when you raise your head from the ruku` and when you do sujud. For it is our salat and the salat of the angels in the seven heavens. For everything there is an adornment, and the adornment of the salat is raising the hands at every takbira. [Wasa’il ash- Shia, Book of Salat, Chapter: Raising hands at every Takbir, Hadith # 7263]

There are also hadiths in Shia books which tell us to raise hands only once. It states in Wasa’il ash- Shia:

وباسناده الآتي عن إسماعيل بن جابر ، عن أبي عبد الله ( عليه السلام ) في رسالة طويلة كتبها إلى أصحابه ـ إلى أن قال : ـ دعوا رفع أيديكم في الصلاة إلاّ مرّةً واحدة حين يفتتح الصلاة ، فانّالناس قد شهروكم بذلك والله المستعان ولا حول ولا قوّة إلاّ بالله.

And by his isnad coming from Isma`il b. Jabir from Abu `Abdillah عليه السلام in a lengthy epistle that he wrote to his companions, to where he said: Leave the raising of your hands in the salat except for one time when you commence the salat, for the people have made you famous with that. And Allah is the one whose help is sought and there is no power and no strength but by Allah. [ibid, Hadith # 7258]

However the Shia Marja believe that hands should be raised when saying every Takbir and this is the prevelant practice among Shia.

Reconciliation: Again proofs for all schools are soundly established; hence no school of thought can be dismissed. The Salafis make gross error to declare prayer of Hanafis as void due to such differences. Some Salafis are very extreme in this regard and try to assert that prayer without Raful Yaddain in ruku and rising from it is invalid. Even the Shafi’i scholars at the end of the day had to accept that Raful Yaddain is only Wajib for first Takbir not others. [See Fath ul Bari (2/456, Published by Dar ul Fikr, Beirut, Lebanon)].

The Shias also have authentic proofs for their practice. They are of the opinion that one should raise hands while saying every Takbir in prayer (even between prostrations). Having said that one should follow the school that is dominant in the land where one lives.