Method of Salaah (Namaz): Raful Yadain Issue
Method of Salaah (Namaz): Raful Yadain Issue
URDU VIDEO: 016 Imam Bukhari(rah) aur tark e
Rafyadain | 23mins 20secs
URDU VIDEO: 018 Ruku k waqt rafyadain na
karna | 3mins aprx
HIGH QUALITY: https://archive.org/details/018RukuKWaqtRafyadainNaKarna
ENGLISH VIDEO: Hanafi & Maliki Evidences for Not Raising
Hands - Shaykh Dr. Abul Hasan Hussain Ahmed | 9 MINS 25 SECS
0089 ZAKIR NAIK'S FALSE CLAIM ABOUT 'RAF YADAIN' IN SALAH(NAMAZ)
#ENGLISH | Duration: 13mins 3secs
0090 ZAKIR NAIK'S FALSE CLAIM ABOUT 'RAF YADAIN' IN SALAH(NAMAZ)
#URDU | Duration: 31mins 24secs
URDU VIDEO: Rafa Yadain (Alim Course Class) by Mufti
Ashraf ul Qadri sahib | 2 HOURS 41 MINS
URDU VIDEO: Rafa Yadain ki Haqiqat Part 1 of 2 by Mufti
Ashraf ul Qadri sahib | 1 HOUR
URDU VIDEO: Rafa Yadain ki Haqiqat Part 2 of 2 by Mufti
Ashraf ul Qadri sahib | 54 MINS
URDU VIDEO: Rafa-e-Yadain Ahaadith Ki Roshni Mein. By
Moulana Qamar Ahmed Ashrafi | 1 HOUR 46 MINS
URDU VIDEO: Tahqik-e-Rafya Yadain - Idara Sirat-e-Mustaqeem
- Pakistan | 1 HOUR 47 MINS
ENGLISH BOOK: Article on Raful Yadain in prayer By Aamir
Ibrahiim | PAGES: 20
URDU BOOK: Rafa Yadain Tohfatul Manazir | PAGES: 52
URDU BOOK: RafaYadain By Dr Mufti Ghulam Sarwar Qadri |
PAGES: 191
URDU BOOK: Tohfa E Saeedi Bajwab Zarb E Hadidi | PAGES:
100
URDU BOOK: Kashf ul rain fi masla e Rafya dain By Mufti
Abbas Rizwi | PAGES: 184
URDU BOOK: Tark e RafaYadain By Allama Ghulam Mustafa
Noori | PAGES: 507
URDU BOOK: Hum Rafayadain qyu nahi kerte | PAGES: 77
URDU BOOK: Rafa Yadain Tahqeeq Ke Aina Mein | PAGES: 76
URDU BOOK: RafaYadain | PAGES: 181
URDU BOOK: Qurratul Aynayn bi Jawab Nurul Aynayn_reply to
Zubair Ali Zai | PAGES: 196
URDU BOOK: Rafyadain k mauzu per Zubair Ali Zai ki kitab
Noor al ainan ka mohqiqana tajsia By Faisal Khan | PAGES: 129
URDU BOOK: Masla Tark e Rafyadain per Zubair ali zai k
etrazi mazmiin k jawab By Faisal Khan | PAGES: 160
URDU BOOK: Tarweeh al ainain fi rad noor al ainain (Tark
e Rafyadain per ek tarikhi dastawaiz) By Faisal Khan | PAGES: 430
In the name of Allah, The
Most Gracious, The Most Merciful.
Direct salutations be upon
leader of Prophets, Sayyidna wa Shafi'ana Muhammad (Sallalaho 'alayhi wa aalihi
wa sallam)
Subject:
Abandoning Raful Yadain (raising of hands) except in first Takbir.
Ahlus Sunnah wa'l Jamm'ah
all around the world adhere to 4 schools of Jurisprudence i.e.
a) Hanafi (The largest and
most dominant one)
b) Shafi'i (Widely
followed in the Arab world)
c) Hanbli (Followed by
some in Saudi Arabia)
d) Maliki (Followed in
African countries and was also the Madhab of People in Madinah until Saud
dynasty forcefully took over our holy lands)
So following any one of
these schools of jurisprudence in Furuh (i.e. secondary issues like for example
raising hands in ruku of prayer or not, Reciting Surah al-Fatiha behind the
Imam or not, saying Ameen loudly/silently, etc....) is the correct way. However
there is an extremely misguided sect which keeps many catchy names to itself
such as "Ahl ul hadith" "Salafi" "Ghayr Muqalid"
"La Madhabiyyah" who go around bombarding people with few hadiths
they have read here and there and then start saying that majority of Muslims
(i.e. Hanafis) have been praying wrongly ever since.
This article is to target
those extremists whereas our dear Shafi'i, and Hanbli brothers/sisters follow
absolutely valid viewpoints and they have every right to differ with us because
they are people of principles not self proclaimed doctors like Salafis. Let us
include an analogy so that people understand the logic behind this:
"A qualified surgeon
uses equipment to perform a heart surgery but unfortunately the man dies,
whereas on the other hand a janitor (Ghayr Muqalid) holds up same equipment and
kills another person then former would not be a murderer but the latter will
sure be"
We as Ahlus Sunnah accept all 4 schools of jurisprudence. The Shawafi
and Hanbli have every right to raise their hands while going in Ruku or rising
from it, however the La Madhabiyyah (Wahabis) are sinful even if they reach
right conclusions because they do not follow a single school of thought as we
all Ahlus Sunnah do.
This article shall be
based on clear proofs which establish that Raful Yaddain should only be done in
start of prayer while saying first takbir, and it is to be abandoned elsewhere
in prayer.
Proof # 1
Sunnan at Tirmidhi 1-5 Volumes, Front Cover, Published by Maktaba al
Asriyyah, Beirut, Lebanon
Note: This is one of the 6 most authentic books and Imam at-Tirmidhi
(rah) was student of Imam al-Bukhari (rah) rather It is authentically proven
from Imam Bukhari (rah) that sometimes even the teacher used to learn from this
magnificent student.
Chapter of
Sunnan Tirmidhi: What Has Been Related that The Prophet (Peace and Blessings be
upon him) Would Not Raise His Hands
Except For The First Time
Hadith: Alqama
reports that Abdullah ibn Mas'ud (RA) 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 THE INITIAL TAKBIR"
Imam
at-Tirmidhi said after this hadith: This Hadith of Ibn Masud (ra) is "HASSAN (FAIR)" and It is "GHAYR WAHID (i.e. Multiply narrated)" from people of
knowledge amongst "Sahaba of Prophet (Peace be upon him)" the
"Tabiyeen (Successors)" and It is also the saying of "Sufyan
ath-Thawri (i.e. Ameer ul Momineen fil hadith)" and also people of
"KUFA (head quarter of knowledge at that
time)" [Sunnan Tirimdhi, Volume No. 2, Page No. 102, Published Maktaba al
Asriyyah, Beirut, Lebanon]
Note: Some
envious people do Jarh upon one narrator of this hadith i.e. Sufyan ath-Thawri
(rah) and cleverly call him Mudallis (i.e. one who conceals) in order to deem
this report as Da'eef (weak).
Remember that
Imam Ibn Hajr al-Asqalani (rah) has mentioned Sufyan ath-Thawri in "SECOND
TABQA" of Mudaliseen and also clarified that Tadlees of narrators in this
category does not have "ANY HARM ON THE HADITH"
Ibn Hajr
mentions him in second Tabaqa as:
Translation:
Sufyan bin Sa'eed ath-Thawri the famous “ IMAM, FAQIH, AABID, HAFIDH UL KABEER
(ONE OF GREATEST HUFAADH)” Imam Nasai and others have called him amongst
Mudaliseen (but) Imam Bukhari said: “HIS TADLEES
IS VERY LITTLE” [Ibn Hajr, Tabaqat al-Mudaliseen,
Page No. 32]
Even If this
blame of Tadlees is taken on face value without checking the Tabaqa of
Mudaliseen then we should remember that Imam Malik (rah), Imam Hassan Basri
(rah), Sufyan bin Uyayna (rah) rather even Imam al-Bukhari (rah) and many
others have been mentioned as Mudaliseen, so should we accept them as
consealers too? (Naudhobillah) also all their hadiths with "AN"
should be rejected. Hence keeping this principle in mind the above hadith is
absolutely Sahih rather It is GHAYR WAHID (MULTIPLY NARRATED) AS ATTESTED BY
IMAM TIRMIDHI HIMSELF
This magnificent hadith and extensive authentication by
Imam at-Tirmidhi (rah) requires no further comment and this hadith is
absolutely authentic without any Ghubaar over it. However due to fitnah created
by Wahabi sect and some pseudo scholars like Zubayr Ali Zai who have tried to
weaken this hadith with hook and crook methods, we find it necessary to prove
this hadith authentic from different angles.
First of all we would like to show the overwhelming Muhaditheen (even
leading authorities in Wahabi sect) who deemed this hadith as Authentic both in
Sanad and in Matn. Here is a short list from amongst many scholars who
authenticated this hadith.
1. Imam at-Tahawi did Tasih
of this hadith by even proving Ibn Mas'ud (ra) as a greater Sahabi than Wa'il
bin Hujr (ra) who reported hadith in favour of Raful Yaddain [Sharh al-Ma'ani
al-Athaar (1/154) and also (1/224)]
2. Imam at-Tirmidhi called it
"Hassan" [(2/95) Dar ul Kutb al-iLmiyyah] and also "HASAN
SAHIH" in the version authenticated by Wahabi Sheikh Ahmed Shakir [Sunnan
Tirmidhi with Tehqeeq of Ahmed Shakir, Hadith # 648, Manuscript of Dar ul Kutb
al-Misriyyah]
In beginning of this Kalmi manuscript Wahabi Ahmed Shakir himself
said: This manuscript is "JAYYID AND CORRECTNESS IS GHALIB OVER IT PLUS
THE KHATA ON THIS IS QALEEL" [Page #17]
Imam Badr ud-din Ayni (rah) who was a scholar of 700+ AH even he
quoted "HASAN SAHIH FROM TIRMIDHI" [Sharh Sunnan Abi Dawud (3/341)]
Remaining magnificent authentication you can see above how Imam
Tirmidhi (rah) proved this magnificent hadith as "Ghayr Wahid" +
Practice of MANY SAHABA + TABIYEEN + SUFYAN THAWRI + AHLUL KUFA" remember
when a non-Hanafi scholar authenticates this hadith then it means it is
"STRONGER THAN DALAIL GIVEN BY AHNAAF BECAUSE IT IS ATTESTED BY
NON-AHNAAF"
3. Imam Nasai'i made a whole
chapter with title "Chapter in regards to Rukhsa on REJECTION of that
(i.e. Raful Yaddain)" and then he brought the hadith of Ibn Mas'ud (ra)
under it. [Sunnan Nasai'i (2/540)] Remember had Imam Nasai'i considered hadith
weak due to Tadlees of Sufyan (rah) then he would have never narrated it by any
means nor would have he made a chapter with wording of "RUKHSA +
TARK" also remember that Imam al-Nasai'i knew very well about Tadlees of
Sufyan (rah).
4. Imam Abu Dawud did
"Sukoot" over it as proven from the Kalmi manuscript of Jamiya ul
Azhar. And Sukoot of Imam Abu Dawud means he considered it Authentic. Please
look at the following Scan page of Kalmi manuscript.
Remember the qawl attributed to Imam Abu Dawud (rah) that this hadith
is summary of a long hadith and It is not Sahih with this meaning, this qawl is
at times put in brackets of Sunnan Abu Dawud and at times not, plus the wording
of this qawl changes when different scholars quote it which proves Idhtirab in
it, the Shafi'i scholars did use this qawl like for example Ibn Hajr
al-Asqalani (rah) but still It does not mean It was present in the final
manuscripts coming from students of Imam Abu Dawud (rah), hence this Jarh is
first of all Mubham (vague) and secondly sound Kalmi manuscripts do not mention
it at all.
5. Ibn Hazm al-Dhahiri the
leading authority for Wahabis as he was against following Madhahib, even he
said: This report is "SAHIH" [Al-Muhalla (4/88)] Remember Ibn Hazm
did not just authenticate the chain, he actually authenticated the
"KHABR/HADITH" this should elevate the doubts in minds of clever
Wahabis who after being proven wrong say: A hadith could be Sahih in chain but
wrong in Matn.
6. Imam al-Daraqutni declared
the "CHAIN AS SAHIH" [Ilal (5/276)] which means chain reaches to end
properly and there is no Tadlees from Sufyan (rah)
7. Imam Ibn Turkamani said:
This Hadith is "ON THE CRITERIA OF SAHIH MUSLIM" [al-Jawhr al Naqi
(2/78)]
8. Imam Badr ud-din Ayni
declared it "SAHIH" [Sharh Sunnan Abi Dawud (3/341)
9. Imam al-Zayli:
"SAHIH" [Nasb ar Raya (1/395)]
10. Imam Ibn Daqiq al 'Id:
"SAHIH" [Nasb ar-Raya (1/395)]
11. Ahmed Shakir said:
"THIS HADITH IS SAHIH" [Hashiya al-Muhalla (4/88)]
12. Imam al-hafidh al-Nimawi
al-Hanafi: "SAHIH" [Athaar al-Sunnan (1/103)]
13. Anwar Shah Kashmiri
Hanafi-Deobandi: "SAHIH" [Nayl ul Farqadayn, Page # 24]
14. Shu'ayb al Arna'ut
declared it: "SAHIH" [Hashiya Sharh as-Sunnah (3/24)]
15. Nasir ud-din Albani
al-Wahabi the biggest self proclaimed Muhadith of Wahabi sect called it
"SAHIH ON CRITERIA OF SAHIH MUSLIM" and he also refuted the Munkareen
and said hadith has no Illat [Tehqeeq to Mishkat al-Masabih (1/254, no. 809,
fn. 3) and in his "Sahih" Sunan Abu Dawud (1/143, no. 683).Sahih
Sunnan Tirmidhi (1/82)]
16. Abdul Qadir al Arna'ut Wahabi/Ghayr
Muqalid: "SAHIH" [Hashiya Jami al-Usool (5/302)]
17. Husayn Saleem Asad Wahabi:
"SAHIH" [Hashiya Musnad Abu Ya'la, Hadith # 5302]
18. Allama Abid Sindhee:
"SAHIH" [Muwahib al-Latifa Kalmi # 259] We have only shown 18 due to
brevity issue otherwise there are many more. Remember these 18 include highly
revered Wahabi scholars like Ibn Hazm al-Dhahiri, Albani bidati, Abdul Qadir al
Aran'oot, Husayn Saleem Asad etc... so there remains no doubt that the hadith
has been accepted to be Sahih even by opponents.
The Salafis say that this hadith has only come through the route
of Sufyan and Asim bin Kulayb, but as usual they themselves get caught
cheating.
Waki’I heard from Ma’sar who heard from his father who heard from
Ibrahim al Nakha’i who narrated that Abdullah Ibn Masud (ra) would raise his
hands only in the beginning of prayer and did not do it afterwards [Musannaf
Ibn Abi Shaybah, (1/267)]
Imam Abi
Ishaaq (rah) said: The companions of Abdullah Ibn Masud and Ali (ra) would not
raise their hands except at the initial takbir. [Musannaf Ibn Abi Shaybah
(1/267)]
It is also important to know that Abdullah Ibn Masud (ra) watched
the life of Prophet very closely and knew about even personal matters of
Prophet (Peace be upon him)
Abdur Rahman ibn Yazid reported that they went to Hudhayfah (RA)
and requested him to narrate to them about one who was most close of all people
to Allah’s Messenger (salallaho alaihi wasalam) in style of living and habits
that they might learn from him and listen to him. He said: The closest of men to Allah‟s Messenger
(salallaho alaihi wasalam) in way of life and habits is Ibn Masud so much so
that he would visit his house more regularly than us and knew his confidential
affairs more than other sahabah. Indeed, Ibn Umm Abd (Abdullah ibn Masud) was
the closest to Allah‟s Apostle than others. [Sunnan Al Tirimdhi, Hadith No. 3833] – Imam Tirimdhi declared it Hasan Sahih.
Let us now
come towards second Sahih narration:
Asim narrates
from his father who narrates from Sayyidna Ali (RA) that he used to raise his
hands only in the initial takbir and did not (raise) afterwards.
[Sharh Ma'ani
al-Athaar, Hadith # 1252]
Imam at-Tahawi
(Rahimahullah) said after narrating this hadith:
It is not
possible that Ali (ra) 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 the (Raf‟ al yadain) to have become
abrogated, the Hadith of Ali (ra) being “SAHIH”
is proof on abrogation of (Raf‟ al yadain). As far as the narration from Ibn Umar (ra) is concerned, then
indeed it is mentioned that he narrated from Prophet (Peace be upon him) what
we have narrated before (i.e. Proof of raf al yadain), 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)
Imam Badr ud
din Ayni (rah) said regarding the report from Sayyidna Ali (RA):
Translation:
The Isnaad of Hadith from Asim bin Kulayb is “SAHIH
ON THE CRITERIA OF MUSLIM” [Umat al Qari, Sharh Sahih al
Bukhari, Volume No. 5, Page No. 271, Published by Dar al Fikr, Beirut, Lebanon]
Imam Ibn Hajr al Asqalani (rah) declared its entire narrators to be “THIQA” [Al-Diraiya, Volume No.1, Page No.
152, Pubslished by Dar ul Marifah, Beirut, Lebanon]
Proof from Sayyinda Umar bin Khattab (RA) - Third
narration
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 Malk (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]
Allama Turkamani (rah) said:
This Sanad is Sahih on the criteria of Sahih
Muslim [Al-Jawhar al Naqi‟i]
Mullah Ali Qari (rah) said about this hadith:
Imam Tahawi and Imam Baihaqi have narrated this
hadith from Hassan bin Ayyash with “A SAHIH CHAIN”
[Mirqat
Sharh al Mishqaat, Volume No.2, Page No. 523]
Imam Marghinani (rah) the author of Al-Hidayah
also said it in his Al-Bidayah, Volume No. 1, Page No. 318 in Book of Salaat.
Now it stands
established form great Khulafa ar Rashideen like Sayyidna Ali (RA) and Sayyidna
Umar (RA) that Raful Yaddain should be done only in first Takbir.
Now let us
turn towards
fourth
authentic narration:
Hadrat 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 afterwards. [Sharh Ma'ani al Athaar, Hadith # 1245]
Note: Salafis do Jarh on one narrator of this Hadith i.e. Yazid
bin Abi Ziyad (rah). Shaykh Ahmed Shakir who is authority according to Wahabis
said:
Translation: The truth is that Ibn Shaheen (rah)
included him (Yazid bin Abi Ziyad) amongst “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 who disputed over this narrator, Imam Ibn Sa’d said in his Tabaqat that He is “Thiqa” [Tirmidhi Ba Tehqiq wa Sharah Ahmad
Shakir Volume 001, Page 195]
He also said:
Translation:
This Hadith depends on Yazid bin Abi Ziyad and he is "THIQA, SAHIH UL
HADITH" [Tirmidhi with Tehqiq of Ahmad Shakir Volume 002, Page 409]
Also Muhammad
Muhaiyudin Abdul Hamid the supporter of Nasir ud-din Albani declared it Sahih
in Takhrij of Sunnan Abu Dawud (1/258 Hadith # 748, Published by Dar ul Fikr,
Beirut, Lebanon)
Hence Mufassar
Ta'deel is established and this hadith is also Sahih.
Plus this
hadith is also narrated without Yazid bin Abi Ziyad, hence multiple turaq of
this hadith stand established:
Hadrat Isa bin
Abdur Rahman narrates from his father who narrated from Bara bin Azib and he
narrated similar from the Prophet (Peace be upon him) [Sharh Ma'ani al-Athaar,
Hadith # 1246]
Another chain
states:
Hadrat
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: These are 3
different Isnaad, hence the accusation on Yazid bin Ibn Ziyad who is only
present in first hadith is lifted, plus Imam Abu Dawud has also narrated a
chain having no Yazid bin Abi Ziyad in it and he did Sukoot over it]
The Wahabis
use hadith from Ibn Umar (RA) as narrated in Bukhari, but they do not realize
that same Ibn Umar (RA) abandoned doing Raful Yaddain, hence the hadith of
Bukhari is Mansukh.
Fifth Narration:
Imam at-Tahawi
(Rahimahullah) makes long discussion after narrating hadith of Tark of Raful
Yaddain from Ibn Umar:
Mujahid (ra)
narrates that he prayed behind Ibn Umar (ra) and he saw him raising hands only
in the beginning of prayer.
(At-Tahawi
states): Now this is the same Ibn Umar
(ra) who had seen the Prophet doing Raf‟ al yadain but he himself left doing
this act, this could only be possible when this action had become abrogated, now this is a proof against the (previous Qawl of Ibn Umar) If
someone claims that this hadith is “Munkar” then he will be asked to (Bring
proof) because for sure he has not understood properly!
If It is said
that Tawus (rah) narrated from Ibn Umar (ra) 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” then It is
possible that what Tawus saw Ibn Umar doing was only during that specific time
when It was not abrogated yet, but when it became abrogated then he left it and
thus Mujahid narrated (final) practice from Ibn Umar (ra).
Abdullah (Ibn
Masud) is amongst those sahaba who had stayed with Prophet (Peace be upon him)
for a very long time and he understood the Prophet better than Wail bin Hujr
and the Prophet (Peace be upon him) used to keep the Mahajireen very close to
himself.
[Sharh
al-Ma'ani al Athaar, Hadith # 1255]
Imam Badr
ud-din Ayni also said about hadith from Ibn Umar in rejection of Raful Yaddain:
Translation:
It is narrated by Imam Tahawi with “SAHIH CHAIN” [Umdat ul Qari, Sharh Sahih ul Bukhari (5/272)]
Imam Ibn
Turkamani (rah) also declared it Sahih in his Al-Jawhr al Naqi.
Imam Muhammad
(rah) narrates in his Muwatta from Abd al-Aziz ibn Hakim, who said, „I saw Ibn Umar raise his hands to his ears at his first saying
Allahu akbar in the opening of the prayer but he did not raise them at any
other time.’”[Muwatta Imam Muhammad, Hadith #
108]
Imam Bayhaqi
(rah) narrated in his Al-Khilafiyat from Abdullah bin Awn al-Kharaaz who heard
from Imam Malik who heard from Zuhri who narrated from Saalim who reported from
Sayyiduna Abdullah ibn Umar [RA] that Rasulullah [Sallallahu Alayhi Wasallam]
used to raise his hands at the beginning of the Salaat and he would not repeat
it. (Imam al-Zayli in Nasb al Raya, Volume No.1, Page No. 404)
Note: Imam
al-Hakim and al-Bayhaqi declared this hadith to be Batil without citing any
proof, hence their qawl will be counted as Jarh Mubham and thus stand rejected
according to Usool. The chain of this hadith is actually “SAHIH” and no Jarh
Mubham no matter who says it shall be accepted.
Above all it
now stands proven from different routes of hadith that Ibn Umar (RA) did raf ul
yaddain only in beginning of prayer, hence no doubt is left that he abandoned
the practise of raf ul yaddain at other occasions in prayer.
Sixth
Narration:
Translation:
Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of
the Asha’ri (tribe) and said: O People of Ash’ari tribe come gather with your
women and offsprings so that I can teach you the Salaah of Messenger of Allah
(Peace be upon him) as he used to pray in Madina, (after this) he performed
ablution clearly in order to teach everyone how It is to be done, then he stood
and proclaimed Adhaan, the Men gathered near him and made a row for Salaah,
behind them stood children and behind them stood women, after this Iqamah was
said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), then he recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said thrice: “Subhan
Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida
and (they) stood straight, after this Takbir was said and they went into Sajda,then Takbir was said again and they raised their heads from Sajda,
again Takbir was said and they went into Sajda and then again Takbir was said
and they stood (back) again, like this there were six Takbirs in the first
Rakah, during second he also said takbeers and finally after finishing the
Salaah he faced his nation and said: Remember my way of doing Takbir, going
into Ruku and Sajda because this is the Salaah of Messenger of Allah which he
used to pray with us during daytime. [Musnad Ahmad, Volume 016, Page No. 463,
Hadith Number 22804]
This hadith
decisively proves that Raising hands was only done by Prophet (Peace be upon
him) when he started the Prayer, remember Abu Musa al-Ash'ari (ra) is clearly
teaching the prayer of Prophet (Peace be upon him) and he does not mention
raising hands anywhere else except for first takbir, had Raf ul Yaddian been
integral part of prayer then he would not have excluded it.
Let us now
come towards "MANY" narrations of Salaf as Saliheen in abandoning
Raful Yaddain except in first takbir.
Proof # 1
Translation: Ibn Mubarak narrated from Ash’aat who
narrates that Sh’abi (rah) used to raise his hands “ONLY IN THE FIRST TAKBIR” thereafter he did not do so [Musannaf Ibn Abi Shaybah (1/267)]
ALLAH HU
AKBAR! Imam Sha’bi (rah) was a great Salaf!
Proof # 2 & 3
Translation:
Waki narrated from Shareek who narrated from Jabir that “Al-Aswad” and “Al-Alqama” used to raise their hands in the
beginning “THEN THEY DID NOT” [Musannaf Ibn Abi Shaybah (1/268)]
ALLAH HU AKBAR!
Proof from Al-Aswad and Al-Alqama the great Tabiyeen/Salaf and students of Ibn
Masud (ra)
Proof # 4 & 5
Translation:Sho’bah
narrates from Imam Abi Ishaaq (rah) that he said: The companions of Abdullah Ibn Masud (ra) and Ali (ra) only used to raise their hands in the beginning of prayer and
thereafter they did not [Musannaf Ibn Abi Shaybah (1/267)
ALLAH HU AKBAR! Proven from all companions of Ibn Masud (ra) and
Ali (ra) that Tark of Raful Yaddain was done, this is also a “SHAHID” over Sahih ahadith from both these
Sahaba,hence Tark is clearly established form Ibn Masud (ra) and Ali (ra)
Proof # 6
Abdul Malk (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]
Hence it is
proven from many Salaf as-Saliheen that they did Raful yaddain only in initial
takbir.
Abrogation
of Raful yadain (after initial takber)
By Abdullah Ibn Mas’ud (R.a)
- حدثنا هناد حدثنا وكيع عن سفيان عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة قال قال عبد الله [ بن مسعود ] ألا أصلي بكم صلاة رسول الله صلى الله عليه و سلم ؟ فصلى فلم يرفع يديه إلا في أول مرة
By Abdullah Ibn Mas’ud (R.a)
- حدثنا هناد حدثنا وكيع عن سفيان عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة قال قال عبد الله [ بن مسعود ] ألا أصلي بكم صلاة رسول الله صلى الله عليه و سلم ؟ فصلى فلم يرفع يديه إلا في أول مرة
Hadith:01
Alqama narrated,Ibn Mas'ud said: "Shall I not show
you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his
salaah?" Thereafter he performed the salaah but he did not raise his hands
except at the beginning (of his salaah).
References:
Sunan Tirmizi,1/297,Hadith :207
Sunan Nasai,Kitab al Iftitah,2/131,Hadith:1026
Sunan Abu Dawud,Kitab al Tatbeeq,1/286,Hadith:748
Nasai,Sunan al Kubra,1/221,Hadith:645 and 1/351, Hadith:1099
Musnad Ahmed,1/388,441
Musannaf Ibn
Abi shaiba,1/213,Hadith:2441.
Authentication of Hadith of Ibn Masud
1.Imam Tirimdhi (rah) has himself said after hadith of Ibn Masud
(ra)
قال أبو عيسى: حديثُ ابن مسعود حديث حسنٌ.
وبه يقولُ غيرُ واحدٍ من أهلِ العلمِ من أصحاب النبي والتابعين، وهو قولُ سُفيانَ وأهلِ الكوفةِ.
Imam Abu Isa (Tirmidhi) said right after this hadith:
قال أبو عيسى: حديثُ ابن مسعود حديث حسنٌ.
وبه يقولُ غيرُ واحدٍ من أهلِ العلمِ من أصحاب النبي والتابعين، وهو قولُ سُفيانَ وأهلِ الكوفةِ.
Imam Abu Isa (Tirmidhi) said right after this hadith:
The Hadith of Ibn Masud (ra) is “Hasan (Fair)” and It is "Ghair Wahid (i.e.
Multiply narrated)" from people of knowledge, also narrated from "SAHABA" of Prophet (salallaho
alaihi wasalam) and their ”SUCCESSORS (TABIYEEN)” It is also saying of Sufyan
ath-Thauri (i.e. Ameer ul Momineen fil hadith) and Also people of Kufa
[Sunan al-Tirmidhi Volume No.2, Page No.95, Published by Dar ul
Kutb al iLmiyyah, Beirut, Lebanon]
2.Imam Abu Dawud has mentioned many ahadith on Tark of Raful Yaddain and he has not done Jirah upon many ahadith (It was Usool of Imam Abu Dawud that he would mention weakness of reports which were not authentic in his sight and any hadith which he did not comment upon was “SAHIH OR HASAN” in his sight)
Here is ths proof from Muqadma of Sunnan Abu Dawud:
Imam Abu Dawud himself said:
Whatever Hadith there is in my book that has a severe weakness,
then I have clarified it, and whatever I did not mention anything about it, then
it is “SAHIH (AUTHENTIC) AND SOME OF THEM ARE MORE CORRECT THAN OTHERS”
[Muqadma Sunnan Abu Dawud, Volume No.1, Page No. 23]
This proves that Imam Abu Dawud (rah) considered many ahadith on Tark of Raful Yaddain as “SAHIH” because he also made a “WHOLE CHAPTER” on abandoning Raful Yaddain, out of 6 ahadith he has mentioned “UNCLEAR/VAGUE” criticism on only 2, for example on hadith Ibn Masud (ra) he said: It is not Sahih with this meaning.. this qawl of Imam Abu Dawud is rejected in light of Hadith sciences because he has shown no proof whatsoever why It’s not sahih with this meaning, plus It has to be proven from Ibn Masud (ra) that he believed in doing Raful Yaddain, hence the Qawl of Imam Abu Dawud is null and void (therefore It is not necessary to mention this unclear and vague qawl)
Secondly Laysa huwa Bi-Sahih Ala Hadhal Ma’na does not mean that chain of hadith is not Sahih, the chain is absolutely Sahih so is the Matn proven from Ibn Masud (ra)
On top of that in some manuscripts this Qawl of Imam Abu Dawud is added in brackets and in some manuscripts It is added without brackets, plus even the wordings change. Here right infront of me I have Sunnan Abu Dawud, published by Maktaba al Asriyyah, in it the wording is “ALA HADHAL LAFDH” i.e. with this word.
Whereas Imam Tabrayzi mentioned it as” HADHAL MA’NA” which is different, therefore there is dispute in wording, therefore this qawl with disputed wording is left.
This proves that Imam Abu Dawud (rah) considered many ahadith on Tark of Raful Yaddain as “SAHIH” because he also made a “WHOLE CHAPTER” on abandoning Raful Yaddain, out of 6 ahadith he has mentioned “UNCLEAR/VAGUE” criticism on only 2, for example on hadith Ibn Masud (ra) he said: It is not Sahih with this meaning.. this qawl of Imam Abu Dawud is rejected in light of Hadith sciences because he has shown no proof whatsoever why It’s not sahih with this meaning, plus It has to be proven from Ibn Masud (ra) that he believed in doing Raful Yaddain, hence the Qawl of Imam Abu Dawud is null and void (therefore It is not necessary to mention this unclear and vague qawl)
Secondly Laysa huwa Bi-Sahih Ala Hadhal Ma’na does not mean that chain of hadith is not Sahih, the chain is absolutely Sahih so is the Matn proven from Ibn Masud (ra)
On top of that in some manuscripts this Qawl of Imam Abu Dawud is added in brackets and in some manuscripts It is added without brackets, plus even the wordings change. Here right infront of me I have Sunnan Abu Dawud, published by Maktaba al Asriyyah, in it the wording is “ALA HADHAL LAFDH” i.e. with this word.
Whereas Imam Tabrayzi mentioned it as” HADHAL MA’NA” which is different, therefore there is dispute in wording, therefore this qawl with disputed wording is left.
3.Imam al Hafiz Ibn Hajar al Asqalani said about this hadith:
“This hadeeth has been termed as hassan by Imam Tirmizi and Ibn-e-Hazm has categorized it as sahih”
(AL-Takhlees al Hajr Ala Sharah Madhab, Part 3, p.g. 274)
Here is proof from other highly revered Salafi authorities that
the hadith of Ibn Masud (ra) is absolutely Sahih, please declare them misguided
and wrong too.
1) Allama Ibn Hazm classifies it as “Rigorously authentic [sahih]” in his al-Muhalla (4/88)
2) Shaykh Ahmad Muhammad Shakir - who affirmed Raful Yadain and was leading authority of Salafis, he also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi – to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm (هزا الحديث صححه ابن حزم وغيره من الحفاظ وهو حديث صحيح وما قالوه فى تعليه ليس بعله). (Volume 02, Page No. 41)
1) Allama Ibn Hazm classifies it as “Rigorously authentic [sahih]” in his al-Muhalla (4/88)
2) Shaykh Ahmad Muhammad Shakir - who affirmed Raful Yadain and was leading authority of Salafis, he also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi – to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm (هزا الحديث صححه ابن حزم وغيره من الحفاظ وهو حديث صحيح وما قالوه فى تعليه ليس بعله). (Volume 02, Page No. 41)
3)
Nasiruddin Albani(so called Salafi brothers consider him as Muhaddith al asar)
said of this hadith:
“The truth is that this hadith is "SAHIH" and its Isnad is also sahih on the criteria of Sahih Muslim. The people who have declared it Malol(defective) they have no proof over it through which they can do Istidlal in negating this hadith “
(Mishqat al Masabih, Tahqiq Nasir Albani, Volume 1, Page No. 254, Hadith Number. 809, FN. 3)
4) The Salafi scholar Muhammad Muhayudin Abdul Hamid declard it Sahih in his Tahqiq to Sunnan Abu Dawud (1/258, Published by Salafi publication house Dar ul Fikr, Beirut, Lebanon)
5) Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
6) Hussain Salim Asad another famous Salafi Muhaqiq declared it Sahih in his tahqiq to Musnad Abu Ya'la (3/220) and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa (defect) in the hadith of ibn Mas’ud (3/221)
7 & 8) Adil ibn Yusuf al-Azazi and Ahmad ibn Farid “declared it Sahih” in their editing of the Musnaf ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as mentioned above.
“The truth is that this hadith is "SAHIH" and its Isnad is also sahih on the criteria of Sahih Muslim. The people who have declared it Malol(defective) they have no proof over it through which they can do Istidlal in negating this hadith “
(Mishqat al Masabih, Tahqiq Nasir Albani, Volume 1, Page No. 254, Hadith Number. 809, FN. 3)
4) The Salafi scholar Muhammad Muhayudin Abdul Hamid declard it Sahih in his Tahqiq to Sunnan Abu Dawud (1/258, Published by Salafi publication house Dar ul Fikr, Beirut, Lebanon)
5) Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
6) Hussain Salim Asad another famous Salafi Muhaqiq declared it Sahih in his tahqiq to Musnad Abu Ya'la (3/220) and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa (defect) in the hadith of ibn Mas’ud (3/221)
7 & 8) Adil ibn Yusuf al-Azazi and Ahmad ibn Farid “declared it Sahih” in their editing of the Musnaf ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as mentioned above.
Objection on chain of Hadith of Ibn
Masud:
Objection:01
In the chain,the narrator “Sufiyan
thauri” is mudallis and
narrating this from (un) so this is asool ul hadith that
if narrator (mudallis) is narrating from un we can not take hadith from him.
Reply:
The usool of Hadith
is that,if the narrator is “Thiqa” (trustworthy) then even though if he does
Tadlees with “un” then his narration is accepted.
Imam Ibn Salah writes:
وفى الصحيح وغيرهما من الكتب المعتمدة من حديث هزا الضرب كثير جدا كقتاده ، والاعمش ، والسفيانين ، وهشيم بن بشير وغيرهم ، وهزا لان التدليس ليس كنبا وانما هو ضرب من الايهام بلفظ محتمل .
Translation: In the Sahihayn(Buqari and Muslim) there are many such ahadith (i.e. with un of mudaliseen), like Qatada, Am’ash, Sufyan al-Thawri, Sufyan bin Uyaina, Hasheem bin Basheer etc… have narrated. This is because “TADLEES IS NOT A LIE” rather it is a kind of Ihyam which has to be properly checked
وفى الصحيح وغيرهما من الكتب المعتمدة من حديث هزا الضرب كثير جدا كقتاده ، والاعمش ، والسفيانين ، وهشيم بن بشير وغيرهم ، وهزا لان التدليس ليس كنبا وانما هو ضرب من الايهام بلفظ محتمل .
Translation: In the Sahihayn(Buqari and Muslim) there are many such ahadith (i.e. with un of mudaliseen), like Qatada, Am’ash, Sufyan al-Thawri, Sufyan bin Uyaina, Hasheem bin Basheer etc… have narrated. This is because “TADLEES IS NOT A LIE” rather it is a kind of Ihyam which has to be properly checked
[Muqama Ibn Salah, Page No. 75]
Allama Ibn Hazm said: If the Mudallis is
“THIQA” then his narration with “UNANA (UN) IS TOTALLY (MUTLAQQAN) ACCEPTED”
(i.e. if he narrated from other Thiqa narrator)
[Ibn Hazm in al-Muhalla Volume No.7, Page No. 419, Al-Ahkaam
(6/135)]
Further, those who
make this objection in order to reject this hadith of Ibn Masud,they do not
take a notice that the same Sufyan Thauri has narrated many times with “Un” and
such narrations are present in Sahih Buqari and Sahih Muslim.So should we
reject those narrations in Buqari and Muslim by following such rule ?
Proof # 1 (From Sahih Bukhari)
حدثنا محمد بن المثنى: حدثنا إسحق بن يوسف: حدثنا سفيان الثوري، عن عبد العزيز بن رفيع قال
Please note at: Hadasna Sufyan al-Thawri “UN” Abdul Aziz bin Rafi’i
Clearly Sufyan al-Thawri (rah) is narrating in the “UN” form inside Sahih Bukhari itself. [Reference, Sahih Bukhari, (2/625, Hadith # 1724]
Proof # 2 (again Sahih Bukhari)
حدثنا محمد بن يوسف: حدثنا سفيان الثوري، عن قيس بن مسلم، عن طارق بن شهاب
Please note: Hadasna Sufyan al-Thawri “UN” Qais bin Muslim
[Refer to Sahih Bukhari (4/1599, Hadith # 4299)
Proof # 3 (Sahih Muslim)
دّثني مُحَمَّدُ بْنُ مِنْهَالٍ الضَّرِيرُ : حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ : حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ عَنْ أَبِي حَصِينٍ عَنْ عُمَيْرِ بْنِ سَعِيدٍ عَنْ عَلِيٍّ
Please note: Haddasna Sufyan al-Thawri “UN” Abi Hussain
Proof # 3 (Sahih Muslim)
دّثني مُحَمَّدُ بْنُ مِنْهَالٍ الضَّرِيرُ : حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ : حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ عَنْ أَبِي حَصِينٍ عَنْ عُمَيْرِ بْنِ سَعِيدٍ عَنْ عَلِيٍّ
Please note: Haddasna Sufyan al-Thawri “UN” Abi Hussain
[Sahih Muslim (Hadith # 4412)
Proof # 4 (Sahih Muslim)
حَدَّثَنِي أَبُو النَّضْرِ ، هَاشِمُ بْنُ الْقَاسِمِ . حَدَّثَنَا عُبَيْدُ اللّهِ الأَشْجَعِيُّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ عُبَيْدٍ الْمُكْتِبِ عَنْ فُضَيْلٍ عَنِ الشَّعْبِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ
Please note: “UN” Sufyan al-Thawri “UN” Ubayd al-Maktab
Proof # 4 (Sahih Muslim)
حَدَّثَنِي أَبُو النَّضْرِ ، هَاشِمُ بْنُ الْقَاسِمِ . حَدَّثَنَا عُبَيْدُ اللّهِ الأَشْجَعِيُّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ عُبَيْدٍ الْمُكْتِبِ عَنْ فُضَيْلٍ عَنِ الشَّعْبِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ
Please note: “UN” Sufyan al-Thawri “UN” Ubayd al-Maktab
[Sahih Muslim Hadith # 7338]
Narrations of other
Mudalliseen in Buqari :
حدَّثنا عَبْدانُ عن أبي حمزةَ عنِ الأعمشِ عن مُسلمٍ عن مَسْروقٍ عن عائشةَ قالت: لما أُنزِلتِ الآياتُ من سورةِ البقَرةِ في الرِّبا خرجَ النبيُّ صلى الله عليه وسلّم إِلى المسجدِ فقرَأَهنَّ على النَّاسِ، ثمَّ حَرَّم تِجارةَ الخمرِ
Please Note: “UN” Am’ash “UN” Muslim
(Sahih Bukhari Hadith # 454)
حدّثنا قُتَيبة حدَّثَنا جَريرٌ عنِ الأعمشِ عن إبراهيمَ عنِ الأسودِ عن عائشةَ رضيَ اللهُ عنها قالت : «اشترى رسولُ اللهِ صلى الله عليه وسلّم من يهوديٍّ طعاماً ورهنَهُ دِرعَه».
Please Note at: Al-Ama’sh “UN” Ibrahim “UN” Al-Aswad
(Sahih Bukhari Hadith #2513)
(Sahih Bukhari Hadith #2513)
Note: Mudallis narrators have presented ahadith “WITHOUT
SHAWAHID”.
The Tadlees of Sufyan Thauri is not harmful.
Imam Sufyan ath-Thawri is Ameer ul momineen fil hadith and he is “HUJJAT” in hadith. There is Ijma over this.
Even a Salafi scholar admits this:
Yahya Gondalvi writes:
سفيان الثورى الام المشهور الفقيه العابد الحافظ الكبير وصفه النسائى وغير بالتدليس وقال البخارى ما اقل تدليسه
Translation: Imam Sufyan ath-Thawri was a famous Faqih, Aabid, “Hafidh ul-Kabeer” Imam Nasai and others said that he was Mudalis but Imam Bukhari said: His Tadlees is “VERY LITTLE”
Imam al-Hafidh Ibn Hajr al Asqalani (rah) has classified Mudaliseen into 5 categories and he has kept Sufyan Thawri (rah) in the second category and he has himself clarified about 2nd category of Mudaliseen, he said:
الثانية من احتمل الائمة تدليس واخرجواله فى الصحيح لامامته وقلة تدليسه فى جنب ماروى كالثورى اوكان لايدلس الاعن ثقه كابن عيينه
Translation: The second category of Mudaliseen have been “ACCEPTED BY SCHOLARS AS THEIR AHADITH ARE TAKEN IN CATEGORY OF SAHIH BECAUSE OF THEIR LITTLE TADLEES, FOR EXAMPLE SUFYAN THAWRI (RAH)” In this category the narrators have done tadlees from “THIQA” narrators just like Imam Ibn Uyaynah did.
It is clear from this Usooli discussion made by Imam Ibn Hajr al Asqalani that Sufyan Thawri was Mudalis but his Tadlees was “NOT HARMFUL WHICH WOULD EFFECT THE CREDIBILITY OF HADITH” so the Hadith cannot be rejected because of this Tadlis
[Yahya Gondalvi in Aameen bil Jahr, Page No. 25-26]
سفيان الثورى الام المشهور الفقيه العابد الحافظ الكبير وصفه النسائى وغير بالتدليس وقال البخارى ما اقل تدليسه
Translation: Imam Sufyan ath-Thawri was a famous Faqih, Aabid, “Hafidh ul-Kabeer” Imam Nasai and others said that he was Mudalis but Imam Bukhari said: His Tadlees is “VERY LITTLE”
Imam al-Hafidh Ibn Hajr al Asqalani (rah) has classified Mudaliseen into 5 categories and he has kept Sufyan Thawri (rah) in the second category and he has himself clarified about 2nd category of Mudaliseen, he said:
الثانية من احتمل الائمة تدليس واخرجواله فى الصحيح لامامته وقلة تدليسه فى جنب ماروى كالثورى اوكان لايدلس الاعن ثقه كابن عيينه
Translation: The second category of Mudaliseen have been “ACCEPTED BY SCHOLARS AS THEIR AHADITH ARE TAKEN IN CATEGORY OF SAHIH BECAUSE OF THEIR LITTLE TADLEES, FOR EXAMPLE SUFYAN THAWRI (RAH)” In this category the narrators have done tadlees from “THIQA” narrators just like Imam Ibn Uyaynah did.
It is clear from this Usooli discussion made by Imam Ibn Hajr al Asqalani that Sufyan Thawri was Mudalis but his Tadlees was “NOT HARMFUL WHICH WOULD EFFECT THE CREDIBILITY OF HADITH” so the Hadith cannot be rejected because of this Tadlis
[Yahya Gondalvi in Aameen bil Jahr, Page No. 25-26]
Sheikh ul Islam Imam Ibn Hajr al Asqalan beautifully clarifies
about this “Ameer ul momineen fil hadith Sufyan Thawri ”:
وما اشاء شيخاص اطلاق تخريج اصحاب الصحيح لطائفة منهم حيث جعل منهم قسما احتمل الائمة تدليسه وخرجو اله فى الصحيح لا مامته و قلة تدليسه فى جنب ماروى كالثورى يتزل على هزا لايسما وقد جعل من هزا القسم من كان لا يدلس الا عن ثقة كا بن عينية
Translation: This has been pointed out by Sheikh (Ibn Hajr al-Asqalani) that Ashaab us-Sahih have narrated “FROM JAMAAT OF MUDALISEEN” and they have categorized those Mudaliseen as those who are “ACCEPTED BY IMAMS OF HADITH” and they have taken them in their Sahih because of their “LITTLE TADLEES” in this comparison Imam Sufyan Thawri should be considered (i.e. equal and better than those narrators)” this includes those Mudaliseen who did not narrate from other than Thiqa such as Ibn Uyainah
وما اشاء شيخاص اطلاق تخريج اصحاب الصحيح لطائفة منهم حيث جعل منهم قسما احتمل الائمة تدليسه وخرجو اله فى الصحيح لا مامته و قلة تدليسه فى جنب ماروى كالثورى يتزل على هزا لايسما وقد جعل من هزا القسم من كان لا يدلس الا عن ثقة كا بن عينية
Translation: This has been pointed out by Sheikh (Ibn Hajr al-Asqalani) that Ashaab us-Sahih have narrated “FROM JAMAAT OF MUDALISEEN” and they have categorized those Mudaliseen as those who are “ACCEPTED BY IMAMS OF HADITH” and they have taken them in their Sahih because of their “LITTLE TADLEES” in this comparison Imam Sufyan Thawri should be considered (i.e. equal and better than those narrators)” this includes those Mudaliseen who did not narrate from other than Thiqa such as Ibn Uyainah
[Fath al Mugheeth – Imam Sakhawi (1/177)]
Imam Ibn Hajr al-Asqalani beautifully said:
“If he does Tadlees “ONLY” from Thiqa narrators then his “UN IS
ACCEPTED”
otherwise It will not be without Tashreeh. This is Maslak of Imam Ibn Bazzar,
Hussain Karabisi and Abul Fath al-Zadi”.
[Al-Nukat ‘ala Kitab Ibn
al-Salah, Page No. 614]
Khateeb Baghdadi (rah) while further explaining it said:
فان كان تدليسا عن ثقه لم يحتج ان يوقف على شئ وقبل منه ، ومن كان يدلس عن غير ثقه لم يقبل منه الحديث ازا ارسله حتى يقول حدثنى فلان اوسمت ، نحن نقبل تدليس ابن عيينه ونظرائه ، لانه يحيل على ملئ ثقه .
Translation: Tadlees is of two kinds, If Tadlis is from a “THIQA NARRATOR” then there is no need to find out more about this matter and that narration will be “ACCEPTED” .However if the person is Ghair Thiqa then such a hadith will not be accepted till he clarifies that who has narrated the hadith (Hadasna) to him or that he heard from Fulan (Samaat). We consider Tadlees of Ibn Uyainah and people of his worth as “ACCEPTABLE” because they narrated from Mustanad Thiqa narrators .
فان كان تدليسا عن ثقه لم يحتج ان يوقف على شئ وقبل منه ، ومن كان يدلس عن غير ثقه لم يقبل منه الحديث ازا ارسله حتى يقول حدثنى فلان اوسمت ، نحن نقبل تدليس ابن عيينه ونظرائه ، لانه يحيل على ملئ ثقه .
Translation: Tadlees is of two kinds, If Tadlis is from a “THIQA NARRATOR” then there is no need to find out more about this matter and that narration will be “ACCEPTED” .However if the person is Ghair Thiqa then such a hadith will not be accepted till he clarifies that who has narrated the hadith (Hadasna) to him or that he heard from Fulan (Samaat). We consider Tadlees of Ibn Uyainah and people of his worth as “ACCEPTABLE” because they narrated from Mustanad Thiqa narrators .
[Khatib al Baghdadi, Al-Kifayah, Page No. 362]
Sufyan Thauri has narrated from “Thiqa narrator Asim bin Kulayb” so it is “CERTAINLY ACCEPTED”
This is exactly why Muhaditheen accepted the hadith from Sufyan
Thawri and even Albani along with 7 other top ranking Salafi scholars had to
accept that Tark of Raful Yaddain is definitely proven from Ibn Masud , The
Ghair Muqalideen cannot escape from their own scholars especially Albani who
declared this hadith “SAHIH ON CRITERIA OF MUSLIM”
Note:Even Imam Malik is accused of Tadlees.
Imam Malik was mentioned amongst Mudalliseen
Note:Even Imam Malik is accused of Tadlees.
Imam Malik was mentioned amongst Mudalliseen
[Tabaqat al Mudaliseen by Imam Ibn Hajr (1/29)]
Hence Tadlees of such great Imams is not harmful to their narrations.
Hence Tadlees of such great Imams is not harmful to their narrations.
Above all Imam Tirimdhi has mentioned many ahadith from Sufyan
thawri in “Un” form and declared them Hassan or Sahih.
Imam Abu Dawud has also mentioned overwhelming from him and done
sukoot (i.e. considered them sahih or Hasan), so has Imam Nasai and many
others. So does the present so called Salafies know more than these great
Imams? This
deception of Ghair Muqalideen to quickly call narrators as Mudallis and thus
reject the hadith is a trick which they
play in order to deceive innocent Muslims, according to their logic about 50%
of ahadith in Sihay Sitta and others should be rejected.
Imam Hakim in his Mustadrak has declared many ahadith as “Sahih on
criteria of Bukhari and Muslim although they come from “UN” of Mudaliseen. On
top of that Imam Dhahabi agreed them to be Sahih on criteria of Bukhari and
Muslim.
أخبرني أبو بكر محمد بن داود الزاهد ثنا أبو القاسم العباس بن الفضل بن شازان المقري ثنا أبي ثنا محمد بن عيسى المقري ثنا أبونعيم وقبيصة قالا ثنا سفيان عن أبي الزبير
هزا حديث صحيح الاسناد ولم يخرجاه
Imam Hakim said: This Hadith has “SAHIH” chain, but is not
narrated in (Bukhari or Muslim)
Imam Dhahabi in agreement says:
قلت : على شرط مسلم
This (hadith) is sahih “ON CRITERIA OF MUSLIM”
[al-Hakim in Mustadrak ala Sahihayn Volume 2, Page No. 306, Hadith Number 3066]
Now here is proof of double standards used by Ghair Muqalideen, they get caught when they use ahadith from same Sufyan ath-Thawri in “UN” form in order to justify their points.
Imam Dhahabi in agreement says:
قلت : على شرط مسلم
This (hadith) is sahih “ON CRITERIA OF MUSLIM”
[al-Hakim in Mustadrak ala Sahihayn Volume 2, Page No. 306, Hadith Number 3066]
Now here is proof of double standards used by Ghair Muqalideen, they get caught when they use ahadith from same Sufyan ath-Thawri in “UN” form in order to justify their points.
Yahya Gondalvi wrote book on
Ameen bil Jahr and the main proof of “ELONGATING AMEEN” comes from Sufyan
Thawri who narrated in the “UN” form
[Sunnan Tirimdhi (2/65)] and the Salafis accept this hadith. These
are double standards which they use to misguide innocent Muslims .
Tadeel
on Sufyan thuari(an eye opening):
“Biography of Sufyan
ath-Thauree” published by leading Salafi publication house i.e. Dar us Saleem,
Riyadh.
It says on the back of book:
Sufyan Ath-Thauree: “A true Mountain of knowledge” and “The leader of believers in Hadeeth” :He was a scholar who illuminated the world with his knowledge and who revived certain aspects of the Prophet’s Sunnah that would otherwise have been forgotten. He is a revered and noble scholar, a status he earned although he fled from all forms of fame and popularity throughout his life, which has been a good example of “PIETY, PURITY, WORSHIP, RIGHTEOUSNESS, HUMBLNESS, FEARFULNESS AND REPENTANCE”
[Biography of Sufyan al-Thawri, Published by Dar us Salaam, Riyadh
Saudi Arabia]
Here is how Muhaditheen and classical scholars praised Sufyan al-Thawri according to Salafis
It states: We know “FOR CERTAIN” that Imam Sufyaan was well-respected among his peers, and that he was deemed to be an extremely learned scholar not just in one field but “IN ALL OF THE ISLAMIC SCIENCES” But one might be tempted to ask the question, how did Imam Sufyaan Ath-Thauree rank in “COMPARISON” to the other scholars of his era? We are “NOT QUALIFIED” to answer this question or to make any judgment regarding it, but the scholars of his era were; and the following is what they had to say about the matter.
.
Ayyoon As-Sakhtiyaanee said: “I have never met a scholar from Kufah whom I deemed to be better than Sufyaan”
Younas ibn ‘Ubaid once said: “I have never seen “ANYONE WHO IS BETTER THAN SUFYAAN” Someone then said to him: “How can you say that when you have seen Sa’eed ibn Jubayr, Ibraheem (Nakhai), Ataa, and Muhaahid?” Younas replied, “I STILL SAY THE SAME” I have never seen anyone who is better than Sufyaan.”
’Abdul-‘Azeez ibn Abee Rizmah reported that, on one occasion when Sho’bah expressed his view in a matter, a man said to him, “Sufyaan disagrees with you (in this matter),” to which Sho’bah simply replied: “You have succeeded in disproving my view” [My note: i.e. Sho’bah accepted his defeat because the man used Sufyan Thawri as proof]
Abu Yahyaa Al-Hammanee said that he once heard Imam Abu Haneefah (rah) say: “Had Sufyaan Ath-Thauree been from the generation of the ’Taabi’oon’ (the generation that came after the generation of the Companions), he would have “ENJOYED A HIGH RANKING EVEN AMONG THEM”…
Abbas Ad-Dooree said “I saw Yahya ibn Mu’een would not give any of the people of his era precedence over Sufyaan – not in Islamic Jurisprudance, “NOT IN HADITH” not in Az-Zuhd (piety: forsaking the pleasures of this world out of a desire to earn rewards for the Hereafter), and not in anything else for that matter.
Ibn ‘Uyainah said: “I have never seen a man who is more knowledgeable about the lawful and the unlawful in Islam than Sufyaan Ath-Thauree”
Imam Ahmed ibn Hanbal related that Ibn ‘Uyainah once said to him, “UNTIL YOU DIE, YOU WILL NEVER SEE ANYONE WHO IS EQUAL TO SUFYAAN ATH-THAUREE” and Imam Ahmad later mused, Ibn ‘Uyaiban was absolutely correct in his assessment of Sufyaan
Abdullah Ibn Al-Mubaarak said: “I know of no one on earth who is more knowledgeable than Sufyaan.”
Abu Bakr ibn Abu Shaibah said: “I heard Yahya Al-Qattaan say, “I never saw anyone who memorized more than Sufyaan did and next after him was Sho’ba
Abu ‘Ubaidah Al-Aajuree said: I heard Abu Daawood say: “Whenever Sufyaan and Sho’bah disagreed about an issue (and debated about it) Sufyan “ALWAYS ENED UP BEING CORRECT” They disagreed about more than fifty Ahaadeeth, and the correct view was “ALWAYS THE ONE HELD BY SUFYAAN”
Bishr al Haafee said: “In our view,
Ath-Thauree was the “IMAM OF ALL PEOPLE (OF OUR ERA)”..
Abu Bakr ibn ‘Iyaash said: “If I saw a man in the company of Sufyaan, I would, by reason of association, begin to respect him a great deal”
Ibn ‘Uyainah said: ”The people of Hadeeth are three. Ibn ‘Abbaas (RA) in his era, Ash-Sha’bee in his era and Ath-Thauree in his era [Note: Alhamdulillah Tark of Raful Yadain is proven from all three]
Imam Ahmed bin Hanbal said: “Do you know who the Imam is? The Imam is Sufyaan Ath-Thauree; no one should place anyone else (from this era) ahead of him in one’s heart.”
- End Quote –
Abu Bakr ibn ‘Iyaash said: “If I saw a man in the company of Sufyaan, I would, by reason of association, begin to respect him a great deal”
Ibn ‘Uyainah said: ”The people of Hadeeth are three. Ibn ‘Abbaas (RA) in his era, Ash-Sha’bee in his era and Ath-Thauree in his era [Note: Alhamdulillah Tark of Raful Yadain is proven from all three]
Imam Ahmed bin Hanbal said: “Do you know who the Imam is? The Imam is Sufyaan Ath-Thauree; no one should place anyone else (from this era) ahead of him in one’s heart.”
- End Quote –
[Biography of Sufyan Ath-Thawri,
Compiled by Salaahud-Deen ibn ‘Alee ibn ‘Abdul-Maujood, Page Nos. 27-29,
Published by Salafi sect’s Dar us Salaam, Riyaadh Saudi Arabia]
Here is final Tadeel on Sufyan Thawri (rah) which establishes that Jirah on him is totally nullified:
وقال ابن المديني: قلت ليحيـى بن سعيد: أيما أحبّ إليك رأي سفيان أو رأي مالك، قال: سفيان لا شك فحق هذا سفيان فوق مالك في كل شيء
Translation: Ibn Mudayni (rah) asked Yahya bin Sa’d: Whose opinion do you love more, the opinion of Sufyan Thawri or Imam Malik? He replied: Without doubt the opinion of Sufyan thawri (rah) because the truth is that this Sufyan is above Imam Malik in everything
[Tahdhib ut Tahdhib,
(2/415)]
This great Imam was even called better than Imam Malik, hence the Jirah Mubhim against him is totally destroyed.
This great Imam was even called better than Imam Malik, hence the Jirah Mubhim against him is totally destroyed.
Now here is another Hadith which does not have Sufyan Thawri in
chain.
Hadith:02
حدّثنا وكيع عن مسعر عن أبي معشر عن إبراهيم عن عبد الله أنه كان يرفع يديه في أوّل ما يستفتح ثم لا يرفعهما.
Waki’I heard from Mas’ar who heard
from his father who heard from Ibrahim al Nakha’i who narrated that Abdullah
Ibn Masud would raise his hands only in the beginning of prayer and did not do
it afterwards
Reference:
[Musannaf Ibn Abi Shaybah,
(1/267)]
Objection
Ibrahim al Nakhai is narrating this
hadith Mursalan i,e this hadith is mursal.
Answer:
*Imam Jalal ud-din Suyuti writes:
Regarding the Maraseel of Ibrhaim al-Nakhai, Imam Ibn Ma’ueen
said: I love the Maraseel of Ibrahim more than Sho’bah, he also said that
Maraseel of Ibrahim are more dearer to me than Maraseel of “SALIM BIN ABDULLAH
IBN UMAR”, Qasim and Saeed Ibn Musayb.
Imam Ahmed bin Hanbal said: There is no Harm in them (i.e.
Maraseel of Ibrahim).
Am’ash said that he asked Ibrahim Nakhai to show him the chain
of his hadith from Ibn Masud. Ibrahim replied: When I say that Fulan narrated
from Ibn Masud then I have myself heard it and If I directly narrated from Ibn
Masud then “IT MEANS THAT MANY
NARRATORS HAVE NARRATED IT FROM IBN MASUD (so I only mention this when it is
confirmed)”
[As-Suyuti in Tadrib al
Ravi, Volume No.1, Page No. 305]
This proves that Mursal of Ibrahim is definitely proven from Ibn Masud.
Regarding Hujjiyat of Maraseel “FROM TABIYEEN” here is proof.
*Imam Jalal ud-din Suyuti said:
Some scholars have said that any Mursal hadith which comes from “QAROON E SALASA (first
3 generations)” then it is accepted according to Fuqaha of Ahnaaf
otherwise not because it has come in hadith that (after 3 generations) lying
would become common. This hadith has been authenticated by Imam Nasai (rah). Imam Ibn Jarir (rah) said:
“ALL TABIYEEN HAVE IJMA THAT MURSAL HADITH IS ACCEPTED AND NONE OF THEM HAVE
REJECTED THIS QAWL” even after 200 years the (majority) of Imams did not reject this.
Hafidh Ibn Abdul Barr said that Imam Shafi was the first to reject Mursal
hadith wheras many Imams have considered “MURSAL EVEN BETTER THAN MUSNAD” they said this because
when a (Thiqa) narrator narrates complete chain then he leaves the research
upon us but if he leaves someone from inbetween then “HE HIMSELF BECOMES
ZAMIN OF CHAIN”
[As-Suyuti in Tadrib al Ravi, Volume No.1, Page No. 198]
*Mullah Ali Qari said: These are the Qaroon e Salasa on whose greatness has Prophet (Peace be upon him) told us to stick
*Mullah Ali Qari said: These are the Qaroon e Salasa on whose greatness has Prophet (Peace be upon him) told us to stick
[Sharh Najbatul Fikr, Page No. 112]
*Allama Sindi said:
*Allama Sindi said:
It is proven from the
saying of Imam Ibn Hajr al Asqalani that Imam Malik, Fuqaha of
Ahnaaf and one saying of Imam Ahmed say the “MURSAL HADITH IS ACCEPTED”
[Aalam ul Quran, Al-Hawi al-Ashr, Page No. 102]
*Imam Ibn Abdul Barr said:
*Imam Ibn Abdul Barr said:
A Thiqa narrator only narrates a Mursil hadith when the
“CREDIBILITY OF THE HADITH IS PROVEN TO HIM” Am’ash said that he asked Ibrahim
Nakhai to show him the chain of his hadith from Ibn Masud. Ibrahim replied:
When I directly narrate from Ibn Masud then “IT MEANS THAT MANY NARRATORS
HAVE NARRATED IT FROM IBN MASUD (RA) (so I only mention this when it
is confirmed)”
[At-Tamheed, Volume No.1, Page No. 37]
This proves that hadith of Ibrahim Nakhai is proven and it
strengthens the chain of Sufyan Thawri
which is already absolutely Sahih.
Hadith:03
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
Masud and Ali would not raise their hands except at the initial takbir.
[Musannaf Ibn Abi Shaybah (1/267)]
*Allama Turkamani said:
وهذا السند ايضا صحيح على شرط مسلم
This Sanad is “Sahih on the criteria of Sahih Muslim”
وهذا السند ايضا صحيح على شرط مسلم
This Sanad is “Sahih on the criteria of Sahih Muslim”
[Al-Jawhar al Naqi’i]
*Mullah Ali Qari said about this hadith:
وروى الطحاوي ثم البيهقي من حديث الحسن بن عياش بسند صحيح
Translation: Imam Tahawi and Imam Baihaqi have narrated the hadith from Hassan bin Ayyash with “A SAHIH CHAIN”
*Mullah Ali Qari said about this hadith:
وروى الطحاوي ثم البيهقي من حديث الحسن بن عياش بسند صحيح
Translation: Imam Tahawi and Imam Baihaqi have narrated the hadith from Hassan bin Ayyash with “A SAHIH CHAIN”
[Mirqat Sharh al Mishqaat, (2/523)]
*Imam Marghinani the author of Al-Hidayah also said it Sahih
*Imam Marghinani the author of Al-Hidayah also said it Sahih
[ Al-Bidayah, Volume No. 1, Page No. 318 in Book of Salaat]
*Imam Ibn Hajr al Asqalani also accepted its authentication in his Ad-Daraya (Page No.152)
*Imam Ibn Hajr al Asqalani also accepted its authentication in his Ad-Daraya (Page No.152)
Another proof that students of Ibn Masud i.e. Alqama and Al-Aswad
themselves rejected Raful Yadain (hence Sufyan Thawri’s hadith is absolutely
sahih)
Hadith
:04
حدّثنا وكيع عن شريك عن جابر عن الأسود و علقمة أنهما كانا يرفعان أيديهما إذا افتتحا ثم لا يعودان.
Translation: Al-Aswad and Alqama used to raise their hands only in the beginning (of prayer) and they did not do it afterwards
حدّثنا وكيع عن شريك عن جابر عن الأسود و علقمة أنهما كانا يرفعان أيديهما إذا افتتحا ثم لا يعودان.
Translation: Al-Aswad and Alqama used to raise their hands only in the beginning (of prayer) and they did not do it afterwards
[Musannaf Ibn Abi Shaybah, Volume No. 1, Page No. 268]
Hadith :05
حدثنا إسحاق بن أبي إسرائيل حدثنا محمد بن جابر عن حماد عن إبراهيم عن علقمة عن عبد الله قال : مع رسول الله صلى الله عليه و سلم و أبي بكر و عمر فلم يرفعوا أيديهم إلا عند افتتاح الصلاة وقد قال محمد : فلم يرفعوا أيديهم بعد التكبيرة الأولى
[Sunan Dartuquni ,Volume 002, Page 052, Hadith Number 1133] –
This hadith is Sound chain [Sahih] also Narrated Imam Ahmad in his Musnad Ahmad, Hadith Number 3660, 3736, 4055
Musnad Abu Ya’ala, Volume 08, Page 453, Hadith Number 5039
Baihaqi,Sunan ul Kubra ,2/79 (part of narration number 2365)
Haythmi,Majma az Zawaid, (2/101)
Al Aswad narrates that Abdullah bin Masud used to raise his hands only at the initial takbeer and he never used to raise them at any other place in Salah.
[Al Qawarizmi,Jaame Masaneed,1/355]
(From Abdullah Ibn Umar)
Hadith :07
حدّثنا أبو بكر بن عياش عن حصين عن مجاهد قال: ما رأيت ابن عمر يرفع يديه إلا في أول ما يفتتح
Translation: Narrated by Abu bakr bin Ayyash from Hussain from Mujahid (ra) who said that he prayed behind Ibn Umar (ra) and he saw him raising hands only in the beginning of prayer.
[Musannaf Ibn Abi Shaybah 1/268]
*Imam Tahawi after narrating it said:
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
Translation: Now this is the same Ibn Umar (ra) who had seen the Prophet doing Raf’ al yadain “but he himself left doing this act after the Prophet (Peace be upon him), this could only be possible when this action had become abrogated”
[Sharh al Maani al Athaar, Volume No. 1, Page No. 224]
*Imam Badr ud-din Ayni said of this hadith:
ما رواه الطحاوي بإسناد صحيح
Translation: It is narrated by Imam Tahawi with “SAHIH CHAIN”
[Umdat ul Qari, Sharh Sahih ul Bukhari (5/272)]
*Imam Turkamani also declared it Sahih (وهذا سند صحيح) in his Al-Jawhr al Naqi.
*Imam Turkamani also declared it Sahih (وهذا سند صحيح) in his Al-Jawhr al Naqi.
{**Very Important**}
Uthman ibn Muhammad
narrated to me, he said that 'Ubaydullah ibn Yahya said to me: Uthman ibn
Sawada ibn 'Abbad narrated to me from Hafs ibn Maysara from Zayd ibn Aslam from
'Abdullah ibn 'Umar (ra); he said:
'We would, with the Prophet (sallallahu alaihi wa sallam) in Makka, raise our hands at the beginning of Salah and within Salah at the time of ruku'. Then when the Prophet (sallallahu alaihi wa sallam) migrated to Madina, he left raising the hands within Salah at the time of ruku' and continued to raise the hands at the beginning of Salah.'
[Akhbarul Fuqaha wal Muhaddithin, p. 214, Abu Shu'ayb [Rayhan Jawaid] said: Its chain of transmission is authentic (isnaduhu Sahih)]
'We would, with the Prophet (sallallahu alaihi wa sallam) in Makka, raise our hands at the beginning of Salah and within Salah at the time of ruku'. Then when the Prophet (sallallahu alaihi wa sallam) migrated to Madina, he left raising the hands within Salah at the time of ruku' and continued to raise the hands at the beginning of Salah.'
[Akhbarul Fuqaha wal Muhaddithin, p. 214, Abu Shu'ayb [Rayhan Jawaid] said: Its chain of transmission is authentic (isnaduhu Sahih)]
In 1992
edition , Hadith Number is 378 and the page number is 282,283 .
Benefit:
In this authentic narration it clearly displays the Makki and the Madani practice. It means that raising of the hands began in Makka and stayed during the Madani period until Allah willed. Then in the latter days it was abrogated and left, while the initial raising of the hands continued. This is Sunna and upon this the Ahlus Sunna wal Jama'a Hanafis and other than them practice.
Analysing the Chain(Sanad):
1) Imam Abu Abdillah ibn Harith al-Qairawani al-Maliki (died in 361 AH)
This is a famous Imam and Muhaddith. The Imams have called him Hafiz Abu Abdillah al Khushani al-Qairawani al-Maghribi and he has written many books. The Hafiz stayed in Qurtuba (nazeelul qurtabah). Al Hafiz sahibul tawaaleef. Min ahl al ilm wal fadhl faqeeh muhaddith. wa kana Hafiz aalim bil fatyaa. husnul qiyaas waliyyul shuraa. wa sannafa fi al fiqh wat tareekh wa ghayruhaa. He is authentic (thiqa) by consensus.
See - Tadhkiratul Huffaz, 3/138-139, al-Ibar,1/359, Siyar a'lam an-nubala, 10/429 (all three of these are by Hafiz Shamsud-Din al-Dhahabi), Jadhwatul Muqtabis lil Humaydi, p. 47, Bughyatul Multamis, p. 61, Ta'rikh Ulama al-Andalus (of ibn al Faradi), p. 383-384, ad-Dibaj lil Sam'ani, 5/130, Tartibul Madarik (of Qadi Iyad), 4/513, Mu'jamul Udaba (of Yaqut al-Hamawi), 8/111, Tabaqatul Huffaz lil Suyuti, p. 398
2) Imam Uthman bin Muhammad al Qabari (d. 320 AH)
He is also a famous Imam. Scholars have praised him and authenticated him. For example
من اهل قبره ... ممن عنى بطلب العلم و درس المساءل و عقد الوثاءق مع فضله و كان مفتي اهل موضعه.... من اهل قبرة كان معتنيا بالعلم حافظا للمساءل عاقدا للشروط مفتي اهل موضعه
(Akhbarul Fuqaha wal Muhaddithin lil Qayrawani p. 216, Bughyatul Multamis lil Dabbi p 359, Ta'rikh Ulama al-Andalus of ibn al Faradi p 243, Jadhwatul Muqtabis lil Humaydi p 270 and others.)
3) Imam Ubaydullah bin Yahya Qurtubi (d. 298 AH)
He is a famous Imam (It is said about him):
الفقيه الامام المعبر القرطبي مسند قرطبة ... و كان كبير القدروافر الجلالة و كان كريما عاقلا عظيم الجاه والمال ما في الشوري منفردا برءساسةالبلا غير مدافع. فقيه قرطبة و مسند الاندلس و كان ذا حرمة عظيمة و جلالة. و كان عقلا وقورا وافر الحرمة عظيم الجاه... تام المءروة عزيز النفس عزيز المعروف و كان محمد بن ابراهيم بن حيون ثني عليه و يوثقه
He is thiqa (trustworthy) by consensus. See Siyar a'lam an-Nubala, 9/294-295, al Ibar, 1/271, Akhbarul Fuqaha wal Muhaddithin lil-Qayrawani, pp. 170-173, Jadhwatul Muqtabis lil Humaydi, p. 237, Ta'rikh Ulama al-Andalus of ibn al-Faradi, pp. 206-207, Ta'rikh al-Islam lil Dhahabi, 22/200, Bughyatul Multamis li Dabbi, al Wafayat, p. 197, Shadharatul Dhahab, 2/231 and others.
4) Imam Uthman ibn Sawada al Qurtubi (died ca. 235 AH)
Scholars have said:
كان ثقة مقبؤلا عند القضاة و الحكام و كان من اهل الخير و الفضل و كان من اهل الزهد و العبادة و كثرة التلاوة
See Akhbarul Fuqaha wal Muhaddithin, p. 214, and Ta'rikh Ulama al-Andulus, p. 242
5) Imam Hafs bin Maysara al San'ani (d. 181 AH)
He is a narrator found in Bukhari and Muslim. Scholars have said he is thiqa (trustworthy), a person of Hadith (sahibul hadith) and thiqa. There is nothing wrong with him. He is thiqa by consensus. See al-Ibar, 1/216 and Tahdhib al-Tahdhib (of ibn Hajar al-Asqalani), 1/570
6) Imam Zayd bin Aslam al Madni (d. 136 AH)
He is a narrator of Bukhari and Muslim. Scholars have said
الحافظ الفقيه المدني و كان من العلماء الابرار ثقة من اهل الفقه و العلم و كان عالما بتفسير القران و كان كثير الحديث
See Tadhkiratul Huffaz, 1/99-100, al Ibar, 1/141, Tahdhib al-Tahdhib, 2/231-232
7) Hadhrat Abdullah bin Umar (d. 74 AH, radiallahu anhu)
A famous Companion (Sahabi).
Conclusion - The hadith of Ibn Umar (ra) by way of chain (sanad) is authentic. And by way of wording (matn) it clarifies the Prophet's (sallallahu alaihi wa sallam) practice of abrogating the raising of the hands in the end of the Madinan period, and this is correct, the truth, and acceptable to practice as a continuous Sunna.
The replies of the objections to this hadith:
First objection-
Zubayr Ali Zai writes that this book does not have a mentioned chain (see his Nur al-Aynayn, p. 205, printed in 2006-2007 by Maktaba Islamiyya, Faisalabad)
Reply-
A famous Imam's book which has been linked famously to the Imam makes looking at the isnad not needed. As Imam Ibn Hajr has clarified this principle
لان الكتاب المشهور الغني بشهرته عن اعتبار الاسناد الي مصنفه (النكت علي ابن صلاح
Because of this, the objection is against this principle, hence leaving it rejected and void.
Second objection-
Zubayr Ali Zai writes that at the end of this book the completion is written 'in Sha'ban the year 483' (after Hijra). Meaning, that this book was completed 122 years after the demise of the mentioned author Muhammad ibn Harith al Qairawani (d. 361 AH). Who is the one who wrote Akhbarul Fuqaha and who completed it? This is not known hence this book is not established as being one of Muhammad bin Harith's. (See his Nur al-Aynayn, p. 206)
First reply-
483 in reality is a copyist error who instead of writing 3 on the left, he wrote it on the right. It should have been written 384. These type of copyist errors are common as is not hidden from the people of knowledge.
Second reply-
This book was written by Muhammad ibn Harith, 13 years before his demise (taking the first reply into consideration). It is also possible that the copyist had completed arranging (tartib) the book at 483. Examples of this
a) Imam ibn Hibban (d. 354 AH) collected Sahih ibn Hibban. But Ibn Balban (d. 739 AH) arranged the work 321 years after the demise of Ibn Hibban. The name of the book is al Ihsaan bi tartib Sahih ibn Hibban.
In the same way, Imam al-Tahawi (d. 321 AH) wrote his work Sharh Mushkil al-Athar. The arranging of this book was done by Dr. Abu Hussain Khalid Mahmud, who is a contemporary, by placing the book with fiqhi chapters. And it was published by the name Tuhfatul Idhyaar bi Tartib Sharh Mushkil al-Athar. And no one scholar rejected the authorship of the two scholars. Likewise is the state of the compiler of this book Akhbarul Fuqaha wal Muhaddithin.
Third reply-
Imam Bukhari (d. 256 AH) compiled his work Sahih al Bukhari. Then this book was arranged by ibn Yusuf al Farabri (d. 320 AH) and other than him. But who is the copyist for the present form and when did he write it? His name is not known. Even though the copyist of Sahih al Bukhari is not known, his connection with Imam Bukhari remains intact. Same way the copyist of Akhbarul Fuqaha wal Muhddithin, his connection remains established with Imam Muhammad bin Harith.
Hence this objection is rejected and void.
Third objection-
Zubayr Ali Zai writes that this narrator, Uthman ibn Muhammad, can not be specified without any evidence. So to say it is Uthman bin Muhammad ibn Ahmed bin Mudrik is wrong. Even so the meeting of Ibn Mudrik and Muhammad bin Harith Qairawani has no evidence.
First Reply-
The specification (ta'yeen) of Uthman bin Muhammad is established. He is Imam Uthman bin Ahmed bin Mudrik min ahli qabrihi (d. 320 AH). Ponder over the following!
1) قد قال الامام الحافظ المحدث الفقيه محمد بن حارث القيرواني المالكي قال لي عثمان بن محمد القبري قال لي محمد بن غالب
(Akhbarul Fuqaha p 103)
2) قال محمد بن حارث القيرواني قال لي عثمان بن محمد القبري قال لي محمد بن غالب
(Ibid p105)
Imam Muhammad bin Harith himself clarified that he (Uthman ibn Muhammad) is al Qabari. Because him being ibn Mudrik has been specified with a clear evidence.
Benefit:
In this authentic narration it clearly displays the Makki and the Madani practice. It means that raising of the hands began in Makka and stayed during the Madani period until Allah willed. Then in the latter days it was abrogated and left, while the initial raising of the hands continued. This is Sunna and upon this the Ahlus Sunna wal Jama'a Hanafis and other than them practice.
Analysing the Chain(Sanad):
1) Imam Abu Abdillah ibn Harith al-Qairawani al-Maliki (died in 361 AH)
This is a famous Imam and Muhaddith. The Imams have called him Hafiz Abu Abdillah al Khushani al-Qairawani al-Maghribi and he has written many books. The Hafiz stayed in Qurtuba (nazeelul qurtabah). Al Hafiz sahibul tawaaleef. Min ahl al ilm wal fadhl faqeeh muhaddith. wa kana Hafiz aalim bil fatyaa. husnul qiyaas waliyyul shuraa. wa sannafa fi al fiqh wat tareekh wa ghayruhaa. He is authentic (thiqa) by consensus.
See - Tadhkiratul Huffaz, 3/138-139, al-Ibar,1/359, Siyar a'lam an-nubala, 10/429 (all three of these are by Hafiz Shamsud-Din al-Dhahabi), Jadhwatul Muqtabis lil Humaydi, p. 47, Bughyatul Multamis, p. 61, Ta'rikh Ulama al-Andalus (of ibn al Faradi), p. 383-384, ad-Dibaj lil Sam'ani, 5/130, Tartibul Madarik (of Qadi Iyad), 4/513, Mu'jamul Udaba (of Yaqut al-Hamawi), 8/111, Tabaqatul Huffaz lil Suyuti, p. 398
2) Imam Uthman bin Muhammad al Qabari (d. 320 AH)
He is also a famous Imam. Scholars have praised him and authenticated him. For example
من اهل قبره ... ممن عنى بطلب العلم و درس المساءل و عقد الوثاءق مع فضله و كان مفتي اهل موضعه.... من اهل قبرة كان معتنيا بالعلم حافظا للمساءل عاقدا للشروط مفتي اهل موضعه
(Akhbarul Fuqaha wal Muhaddithin lil Qayrawani p. 216, Bughyatul Multamis lil Dabbi p 359, Ta'rikh Ulama al-Andalus of ibn al Faradi p 243, Jadhwatul Muqtabis lil Humaydi p 270 and others.)
3) Imam Ubaydullah bin Yahya Qurtubi (d. 298 AH)
He is a famous Imam (It is said about him):
الفقيه الامام المعبر القرطبي مسند قرطبة ... و كان كبير القدروافر الجلالة و كان كريما عاقلا عظيم الجاه والمال ما في الشوري منفردا برءساسةالبلا غير مدافع. فقيه قرطبة و مسند الاندلس و كان ذا حرمة عظيمة و جلالة. و كان عقلا وقورا وافر الحرمة عظيم الجاه... تام المءروة عزيز النفس عزيز المعروف و كان محمد بن ابراهيم بن حيون ثني عليه و يوثقه
He is thiqa (trustworthy) by consensus. See Siyar a'lam an-Nubala, 9/294-295, al Ibar, 1/271, Akhbarul Fuqaha wal Muhaddithin lil-Qayrawani, pp. 170-173, Jadhwatul Muqtabis lil Humaydi, p. 237, Ta'rikh Ulama al-Andalus of ibn al-Faradi, pp. 206-207, Ta'rikh al-Islam lil Dhahabi, 22/200, Bughyatul Multamis li Dabbi, al Wafayat, p. 197, Shadharatul Dhahab, 2/231 and others.
4) Imam Uthman ibn Sawada al Qurtubi (died ca. 235 AH)
Scholars have said:
كان ثقة مقبؤلا عند القضاة و الحكام و كان من اهل الخير و الفضل و كان من اهل الزهد و العبادة و كثرة التلاوة
See Akhbarul Fuqaha wal Muhaddithin, p. 214, and Ta'rikh Ulama al-Andulus, p. 242
5) Imam Hafs bin Maysara al San'ani (d. 181 AH)
He is a narrator found in Bukhari and Muslim. Scholars have said he is thiqa (trustworthy), a person of Hadith (sahibul hadith) and thiqa. There is nothing wrong with him. He is thiqa by consensus. See al-Ibar, 1/216 and Tahdhib al-Tahdhib (of ibn Hajar al-Asqalani), 1/570
6) Imam Zayd bin Aslam al Madni (d. 136 AH)
He is a narrator of Bukhari and Muslim. Scholars have said
الحافظ الفقيه المدني و كان من العلماء الابرار ثقة من اهل الفقه و العلم و كان عالما بتفسير القران و كان كثير الحديث
See Tadhkiratul Huffaz, 1/99-100, al Ibar, 1/141, Tahdhib al-Tahdhib, 2/231-232
7) Hadhrat Abdullah bin Umar (d. 74 AH, radiallahu anhu)
A famous Companion (Sahabi).
Conclusion - The hadith of Ibn Umar (ra) by way of chain (sanad) is authentic. And by way of wording (matn) it clarifies the Prophet's (sallallahu alaihi wa sallam) practice of abrogating the raising of the hands in the end of the Madinan period, and this is correct, the truth, and acceptable to practice as a continuous Sunna.
The replies of the objections to this hadith:
First objection-
Zubayr Ali Zai writes that this book does not have a mentioned chain (see his Nur al-Aynayn, p. 205, printed in 2006-2007 by Maktaba Islamiyya, Faisalabad)
Reply-
A famous Imam's book which has been linked famously to the Imam makes looking at the isnad not needed. As Imam Ibn Hajr has clarified this principle
لان الكتاب المشهور الغني بشهرته عن اعتبار الاسناد الي مصنفه (النكت علي ابن صلاح
Because of this, the objection is against this principle, hence leaving it rejected and void.
Second objection-
Zubayr Ali Zai writes that at the end of this book the completion is written 'in Sha'ban the year 483' (after Hijra). Meaning, that this book was completed 122 years after the demise of the mentioned author Muhammad ibn Harith al Qairawani (d. 361 AH). Who is the one who wrote Akhbarul Fuqaha and who completed it? This is not known hence this book is not established as being one of Muhammad bin Harith's. (See his Nur al-Aynayn, p. 206)
First reply-
483 in reality is a copyist error who instead of writing 3 on the left, he wrote it on the right. It should have been written 384. These type of copyist errors are common as is not hidden from the people of knowledge.
Second reply-
This book was written by Muhammad ibn Harith, 13 years before his demise (taking the first reply into consideration). It is also possible that the copyist had completed arranging (tartib) the book at 483. Examples of this
a) Imam ibn Hibban (d. 354 AH) collected Sahih ibn Hibban. But Ibn Balban (d. 739 AH) arranged the work 321 years after the demise of Ibn Hibban. The name of the book is al Ihsaan bi tartib Sahih ibn Hibban.
In the same way, Imam al-Tahawi (d. 321 AH) wrote his work Sharh Mushkil al-Athar. The arranging of this book was done by Dr. Abu Hussain Khalid Mahmud, who is a contemporary, by placing the book with fiqhi chapters. And it was published by the name Tuhfatul Idhyaar bi Tartib Sharh Mushkil al-Athar. And no one scholar rejected the authorship of the two scholars. Likewise is the state of the compiler of this book Akhbarul Fuqaha wal Muhaddithin.
Third reply-
Imam Bukhari (d. 256 AH) compiled his work Sahih al Bukhari. Then this book was arranged by ibn Yusuf al Farabri (d. 320 AH) and other than him. But who is the copyist for the present form and when did he write it? His name is not known. Even though the copyist of Sahih al Bukhari is not known, his connection with Imam Bukhari remains intact. Same way the copyist of Akhbarul Fuqaha wal Muhddithin, his connection remains established with Imam Muhammad bin Harith.
Hence this objection is rejected and void.
Third objection-
Zubayr Ali Zai writes that this narrator, Uthman ibn Muhammad, can not be specified without any evidence. So to say it is Uthman bin Muhammad ibn Ahmed bin Mudrik is wrong. Even so the meeting of Ibn Mudrik and Muhammad bin Harith Qairawani has no evidence.
First Reply-
The specification (ta'yeen) of Uthman bin Muhammad is established. He is Imam Uthman bin Ahmed bin Mudrik min ahli qabrihi (d. 320 AH). Ponder over the following!
1) قد قال الامام الحافظ المحدث الفقيه محمد بن حارث القيرواني المالكي قال لي عثمان بن محمد القبري قال لي محمد بن غالب
(Akhbarul Fuqaha p 103)
2) قال محمد بن حارث القيرواني قال لي عثمان بن محمد القبري قال لي محمد بن غالب
(Ibid p105)
Imam Muhammad bin Harith himself clarified that he (Uthman ibn Muhammad) is al Qabari. Because him being ibn Mudrik has been specified with a clear evidence.
Uthman bin Muhammad al Qabari is
specified with an evidence.
Second Reply-
The meeting of Imam Muhammad bin Harith al-Qairawani and Uthman ibn Muhammad al-Qabari is established. For example
قال لي محمد بن غالب قال محمد بن حارث القيرواني قال لي عثمان بن محمد
(Akhbarul Fuqaha p. 78)
قال محمد القيرواني قال لي عثمان بن محمد
(Ibid p. 97 and p. 122)
قال محمد القيرواني قال لي عثمان بن محمد
(Ibid p 162)
قال محمد القيرواني قال لي عثمان بن محمد سمعت محمد بن غالب
(قضاة قرطبة و علماء افريقة للقيرواني -p14)
اخبرنب ابي قال محمد القيرواني قال لي عثمان بن محمد
(ibid 103)
قال محمد القيرواني قال لي عثمان بن محمد
(ibid 153)
Because of this the meeting of Muhammad bin Harith and Uthman ibn Muhammad bin Ahmed bin Mudrik is established like a shining light.
Third reply-
Imam Muhammad bin Harith al-Qairawani's meeting with Imam Uthman bin Muhammad bin Ahmad bin Mudrik from the people of Qabara (d. 320 AH) is established clearly- For example:
قال محمد القيرواني اخبرني عثمان بن محمد
(Akhbarul Fuqaha p 90)
قال محمد القيرواني اخبرني عثمان بن محمد
(ibid p 122)
و قال محمد القيرواني و حدثني عثمان بن محمد قال حدثتي ابو مروان عبيد ألله بن يحيى
(Quda Qurtaba lil Qairawani p 15)
و قال محمد القيرواني اخبرني عثمان بن محمد قال اخبرني عبيد الله بن يحيى عن ابيه
(ibid p 55)
Because of this the meeting and the hearing (sama') of the two is clearly established as the wording akhbarani and haddathani is used.
Fourth objection-
Zubayr writes that Imam al-Dhahabi writes-
Uthman bin Muhammad bin Khashish al Qairawani from ibn Ghanim the Qadi of Africa, I think he is a liar (khadhdhab) (al-Mughni fi al Du'afa, 2/50)
Uthman bin Muhammad from Qairawan is a liar. And Muhammad bin Harith is also from Qairawan. Hence, what becomes apparent is that Uthman bin Muhammad over here is referring to that liar.
Reply-
When Imam Muhammad bin Harith has already specified Uthman bin Muhammad al Qabari (d. 320 AH), as has passed, then this objection doesn't fit right. And those books of rijal which we have, nowhere is there mention of Muhammad bin Harith al-Qairawani as having a teacher (ustadh) named Uthman bin Muhammad Khashish al Qairawani. So we ask Janab Zubayr Ali Zai, from which evidence did he specify the individual to be Uthman bin Muhammad Khashish al Qairawani؟ His simply being from Qairawan is not an evidence. This type of specification was done by the infamous rejecter of hadith 'Tumna Ammari', with the hadith of Abu Hurayra (in Bukhari) chapter of the descent of Isa ibn Maryam (alaihis salam), where he rejected the specification of the narrator being Ishaq bin Rahawayh. He also used the same logic and said Ya'qub bin Ibrahim al Madani and Ishaq bin Muhammad Al Madani are both Madani, hence he based his specification (ta'yeen) on that. Whereas on an academic level the students of Imam Ya'qub bin Ibrahim al Madani are Ishaq bin Rahawayh and Ishaq bin Mansur not Ishaq bin Muhammad (Tahdhibul Kamal lil Mizzi, v. 2 p. 20, 24, v. 20, p. 415, 516). This is the same method adopted by Zubayr Ali which is clearly rejected and void.
Fifth objection-
Zubayr Ali Zai writes 'It should be remembered that Uthman ibn Muhammad bin Ahmed bin Mudrik's being reliable (thiqah) is not known'.
Reply-
That Imam who has been praised by the Muhaddithin then that is authentication and showing reliability (ta'dil wa tawthiq) for him. For example-
1)قال يوسف بن ريحان سمعت محمد بن اسماعيل البخاري يقول كان علي بن المديني يسالني عن شيوخ خراسان....الي ان قال.... كل من اثنيت عليه فهو عندنا الرضا و في نسخة عندنا الرضا
(Tahdhib al-Tahdhib, 5/35 and Ta'liq ala'l Raf wal Takmil, p. 136)
2) Shaykh Abdul Fattah Abu Ghudda says in his notes on Raf' wa Takmil:
تكفي لتحديد مرتبة قولهم في الراوي رضا فانه عندهم بمعني ثقة او عدل
1) The Imam of Jarh and Ta'deel, Khalid bin S'ad al Qurtubi (d. 352 AH) says Uthman bin Muhammad
من اهل قبره ... ممن عنى بطلب العلم و درس المساءل و عقد الوثاءق مع فضله و كان مفتي اهل موضعه
(Akhbarul Fuqaha p 216)
Note:
Imam Khalid bin S'ad al Qurtubi al Andalusi was a great Muhaddith and an Imam of Asma al Rijal (names of narrators) and I'lal al Hadith (hidden defects in Hadith). Just like in the East was the master of the Huffaz, the Imam of Jarh and Ta'deel, Yahya ibn Ma'een al Hanafi, then from the West was Imam Khalid bin S'ad. And he is a person deserving praise. (See Ta'rikh Ulama al Andalus p 113, Jadhwatul Muqtabis, p. 180, al Ibar lil Dhahabi, v.1, p. 347, Tadhkiratul Huffaz, v.3, p 89)
2) Muhammad bin Harith said similar to Khalid bin S'ad. (Akhbarul Fuqaha, p 216)
3) Imam Abdullah bin Muhammad known as ibn al Faradi al-Andalusi says:
من اهل قبرة كان معتنيا بالعلم حافظا للمساءل عاقدا للشروط مفتي اهل موضعه
(Ta'rikh Ulama al-Andalus, p. 243)
4) Imam al-Humaydi al-Andalusi said 'Uthman bin Muhammad bin Ahmed bin Mudrik from Qabara, he died in Andalus in the year 320. (Jadhwatul Muqtabis lil Humaydi, p 270)
Sixth objection-
Zubayr Ali Zai writes 'Uthman bin Sawada bin Abbad's state is not found in any book other then Akhbarul Fuqaha.... because Uthman bin Muhammad is inauthentic (majruh) or unknown (majhul), and because of this the authentication (tawthiq) of Ubaydullah bin Yahya is not established. Conclusion is that Uthman bin Sawada is majhul al Haal (unknown in status as a reliable narrator). His date of birth and death are unknown'.
First reply-
Imam Uthman bin Sawada bin Abbad al Qurtubi's (I think he died in 235 AH) mention comes in other then Akhbarul Fuqaha (See Ta'rikh Ulama al Andalus of ibn al-Faradi, p 242, no. 890, printed in Beirut) with authentication (tawthiq). It should be remembered that a narrators birth and death date being unknown does not result in him being majhul al haal. If this is your principle then we find these types of narrators in Sahih al Bukhari whose birth and death date are unknown. Does that mean they are Majhul al Haal?
Because of this Uthman bin Sawada is authentic and truthful with certainty. And putting an objection against him is rejected and void.
Second reply-
Imam Uthman bin Muhammad is not Majhul al Haal nor majruh, because the Imam of al-Jarh wa Ta'dil, the Muhaddith (hadith scholar) and Naqid (critic), Khalid bin S'ad (d. 352 AH), Imam Muhammad bin Harith (d. 361 AH) the Muhaddith, Faqih (jurisprudent) and Naqid, and also Imam, Hafiz, Muhaddith and Naqid, ibn al-Faradi (d. 403 AH), Imam, Hafiz, Muhaddith, Naqid, al Humaydi (d. 388 AH) have all praised him. And Imam Ubaydullah bin Yahya (d. 298 AH), who is a famous Muhaddith, has done clear ta'dil and tawthiq of him (See Akhbar al-Fuqaha, p. 214, Ta'rikh Ulama al-Andalus, p. 242 and others)
Because of this, with certainty Uthman bin Sawada is trustworthy (thiqah) and truthful (saduq).
Challenge - A challenge to Zubayr Ali Zai and the non madhabists, that they produce against Uthman bin Muhammad al Qabari a Jarh (disparagement) which is explained (mufassar) and the reason is clarified (bayyin al sabab).
Second Reply-
The meeting of Imam Muhammad bin Harith al-Qairawani and Uthman ibn Muhammad al-Qabari is established. For example
قال لي محمد بن غالب قال محمد بن حارث القيرواني قال لي عثمان بن محمد
(Akhbarul Fuqaha p. 78)
قال محمد القيرواني قال لي عثمان بن محمد
(Ibid p. 97 and p. 122)
قال محمد القيرواني قال لي عثمان بن محمد
(Ibid p 162)
قال محمد القيرواني قال لي عثمان بن محمد سمعت محمد بن غالب
(قضاة قرطبة و علماء افريقة للقيرواني -p14)
اخبرنب ابي قال محمد القيرواني قال لي عثمان بن محمد
(ibid 103)
قال محمد القيرواني قال لي عثمان بن محمد
(ibid 153)
Because of this the meeting of Muhammad bin Harith and Uthman ibn Muhammad bin Ahmed bin Mudrik is established like a shining light.
Third reply-
Imam Muhammad bin Harith al-Qairawani's meeting with Imam Uthman bin Muhammad bin Ahmad bin Mudrik from the people of Qabara (d. 320 AH) is established clearly- For example:
قال محمد القيرواني اخبرني عثمان بن محمد
(Akhbarul Fuqaha p 90)
قال محمد القيرواني اخبرني عثمان بن محمد
(ibid p 122)
و قال محمد القيرواني و حدثني عثمان بن محمد قال حدثتي ابو مروان عبيد ألله بن يحيى
(Quda Qurtaba lil Qairawani p 15)
و قال محمد القيرواني اخبرني عثمان بن محمد قال اخبرني عبيد الله بن يحيى عن ابيه
(ibid p 55)
Because of this the meeting and the hearing (sama') of the two is clearly established as the wording akhbarani and haddathani is used.
Fourth objection-
Zubayr writes that Imam al-Dhahabi writes-
Uthman bin Muhammad bin Khashish al Qairawani from ibn Ghanim the Qadi of Africa, I think he is a liar (khadhdhab) (al-Mughni fi al Du'afa, 2/50)
Uthman bin Muhammad from Qairawan is a liar. And Muhammad bin Harith is also from Qairawan. Hence, what becomes apparent is that Uthman bin Muhammad over here is referring to that liar.
Reply-
When Imam Muhammad bin Harith has already specified Uthman bin Muhammad al Qabari (d. 320 AH), as has passed, then this objection doesn't fit right. And those books of rijal which we have, nowhere is there mention of Muhammad bin Harith al-Qairawani as having a teacher (ustadh) named Uthman bin Muhammad Khashish al Qairawani. So we ask Janab Zubayr Ali Zai, from which evidence did he specify the individual to be Uthman bin Muhammad Khashish al Qairawani؟ His simply being from Qairawan is not an evidence. This type of specification was done by the infamous rejecter of hadith 'Tumna Ammari', with the hadith of Abu Hurayra (in Bukhari) chapter of the descent of Isa ibn Maryam (alaihis salam), where he rejected the specification of the narrator being Ishaq bin Rahawayh. He also used the same logic and said Ya'qub bin Ibrahim al Madani and Ishaq bin Muhammad Al Madani are both Madani, hence he based his specification (ta'yeen) on that. Whereas on an academic level the students of Imam Ya'qub bin Ibrahim al Madani are Ishaq bin Rahawayh and Ishaq bin Mansur not Ishaq bin Muhammad (Tahdhibul Kamal lil Mizzi, v. 2 p. 20, 24, v. 20, p. 415, 516). This is the same method adopted by Zubayr Ali which is clearly rejected and void.
Fifth objection-
Zubayr Ali Zai writes 'It should be remembered that Uthman ibn Muhammad bin Ahmed bin Mudrik's being reliable (thiqah) is not known'.
Reply-
That Imam who has been praised by the Muhaddithin then that is authentication and showing reliability (ta'dil wa tawthiq) for him. For example-
1)قال يوسف بن ريحان سمعت محمد بن اسماعيل البخاري يقول كان علي بن المديني يسالني عن شيوخ خراسان....الي ان قال.... كل من اثنيت عليه فهو عندنا الرضا و في نسخة عندنا الرضا
(Tahdhib al-Tahdhib, 5/35 and Ta'liq ala'l Raf wal Takmil, p. 136)
2) Shaykh Abdul Fattah Abu Ghudda says in his notes on Raf' wa Takmil:
تكفي لتحديد مرتبة قولهم في الراوي رضا فانه عندهم بمعني ثقة او عدل
1) The Imam of Jarh and Ta'deel, Khalid bin S'ad al Qurtubi (d. 352 AH) says Uthman bin Muhammad
من اهل قبره ... ممن عنى بطلب العلم و درس المساءل و عقد الوثاءق مع فضله و كان مفتي اهل موضعه
(Akhbarul Fuqaha p 216)
Note:
Imam Khalid bin S'ad al Qurtubi al Andalusi was a great Muhaddith and an Imam of Asma al Rijal (names of narrators) and I'lal al Hadith (hidden defects in Hadith). Just like in the East was the master of the Huffaz, the Imam of Jarh and Ta'deel, Yahya ibn Ma'een al Hanafi, then from the West was Imam Khalid bin S'ad. And he is a person deserving praise. (See Ta'rikh Ulama al Andalus p 113, Jadhwatul Muqtabis, p. 180, al Ibar lil Dhahabi, v.1, p. 347, Tadhkiratul Huffaz, v.3, p 89)
2) Muhammad bin Harith said similar to Khalid bin S'ad. (Akhbarul Fuqaha, p 216)
3) Imam Abdullah bin Muhammad known as ibn al Faradi al-Andalusi says:
من اهل قبرة كان معتنيا بالعلم حافظا للمساءل عاقدا للشروط مفتي اهل موضعه
(Ta'rikh Ulama al-Andalus, p. 243)
4) Imam al-Humaydi al-Andalusi said 'Uthman bin Muhammad bin Ahmed bin Mudrik from Qabara, he died in Andalus in the year 320. (Jadhwatul Muqtabis lil Humaydi, p 270)
Sixth objection-
Zubayr Ali Zai writes 'Uthman bin Sawada bin Abbad's state is not found in any book other then Akhbarul Fuqaha.... because Uthman bin Muhammad is inauthentic (majruh) or unknown (majhul), and because of this the authentication (tawthiq) of Ubaydullah bin Yahya is not established. Conclusion is that Uthman bin Sawada is majhul al Haal (unknown in status as a reliable narrator). His date of birth and death are unknown'.
First reply-
Imam Uthman bin Sawada bin Abbad al Qurtubi's (I think he died in 235 AH) mention comes in other then Akhbarul Fuqaha (See Ta'rikh Ulama al Andalus of ibn al-Faradi, p 242, no. 890, printed in Beirut) with authentication (tawthiq). It should be remembered that a narrators birth and death date being unknown does not result in him being majhul al haal. If this is your principle then we find these types of narrators in Sahih al Bukhari whose birth and death date are unknown. Does that mean they are Majhul al Haal?
Because of this Uthman bin Sawada is authentic and truthful with certainty. And putting an objection against him is rejected and void.
Second reply-
Imam Uthman bin Muhammad is not Majhul al Haal nor majruh, because the Imam of al-Jarh wa Ta'dil, the Muhaddith (hadith scholar) and Naqid (critic), Khalid bin S'ad (d. 352 AH), Imam Muhammad bin Harith (d. 361 AH) the Muhaddith, Faqih (jurisprudent) and Naqid, and also Imam, Hafiz, Muhaddith and Naqid, ibn al-Faradi (d. 403 AH), Imam, Hafiz, Muhaddith, Naqid, al Humaydi (d. 388 AH) have all praised him. And Imam Ubaydullah bin Yahya (d. 298 AH), who is a famous Muhaddith, has done clear ta'dil and tawthiq of him (See Akhbar al-Fuqaha, p. 214, Ta'rikh Ulama al-Andalus, p. 242 and others)
Because of this, with certainty Uthman bin Sawada is trustworthy (thiqah) and truthful (saduq).
Challenge - A challenge to Zubayr Ali Zai and the non madhabists, that they produce against Uthman bin Muhammad al Qabari a Jarh (disparagement) which is explained (mufassar) and the reason is clarified (bayyin al sabab).
Seventh
objection-
Ali Zai writes 'Uthman bin Sawada's meeting with Hafs bin Maysara is not established. Hafs passed away in 181 AH (see Nur al-Aynayn, p. 207)
Reply-
Imam Uthman bin Sawada al Qurtubi is the teacher of Imam Ubaydullah bin Yahya al Qurtubi (d. 298 AH). And he is the student of Hafs bin Maysara (d. 181 AH). Imam Uthman bin Sawada passed away approx (d. 235 AH). These dates show a possibility in meeting. And dates and the possibility of meeting are clearly showing connection (ittisal) according to Imam Muslim. This is the stance of the majority. (Muqaddima Muslim, p. 21)
With this, the objection is false and void and the Hadith is fully connected (muttasil) and Sahih (authentic) – And all praise be to Allah.
Eighth Objection-
Zubayr Ali Zai writes that from the books of Muhammad bin Harith is Akhbarul Quda wal Muhaddithin, but the name Akhbarul Fuqaha wal Muhaddithin is not found.... and the early scholars failed to mention it. (Nur al-Aynayn, p. 207-8)
Reply-
Zubayr Ali Zai should know that the early scholars have mentioned it, but Mr, Zubayr missed it-
1) Imam Abu Muhammad Ibn Hazm al-Andalusi al-Zahiri who died in 456 AH (See Jadhwatul al-Muqtabis of al-Humaydi, p. 47)
2) Imam Abu Umar Ibn Abd al-Barr al-Andalusi al-Qurtubi, who died in 463 AH (Ibid and Bughyatul Multamis, p. 61)
3) Imam Abu Muhammad al-Humaydi al-Andalusi (d. 488 AH) said that Muhammad bin Harith al-Khushani was from the people of knowledge and virtue. He was a Faqih and Muhaddith. He narrated from Ibn Waddah and the like of him. He gathered another book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and a book Akhbarul Fuqaha wal Muhaddithin. (Jadhwatul Muqtabis p. 37)
4) Imam al-Hafiz al-Muhaddith Ahmed bin Yahya al-Dabbi (d. 599 AH) said that Muhammad bin Harith al- Khushuni... He gathered a book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and another book Akhbarul Fuqaha wal Muhaddithin. (Bughyatul Multamis fi Ta'rikh Rijal Ahl al-Andalus, p. 61)
Because of this, if Imam Ibn Makula (d. 476 AH) and Imam Abu Sa'd as-Sam'ani (d. 562 AH) did not mention the book, then (it doesn't matter) as they are later (then scholars mentioned above). Even so, then not mentioning of something does not necessitate its negation as Zubayr Ali has also attested to (this principle). See Nurul Aynayn, p87, 81,140,219,222).
Allama Umar Rida Kahhala and Allama Khayrud-Din al-Zirikli and other than them mentioning this book were correct. (Mu'jam al- Mu'allifin, v3, p. 204, al-I'lam v. 6, p75). Hence, Akhbarul Fuqaha wal Muhaddithin was a work of Imam Muhammad bin Harith.
Ninth Objection-
Zubayr Ali Zai writes that this is from the unusual (gharib) narrations, so these aberrant (shadh) narrations are weak (Nur al-Aynayn, p. 208).
(First reply):
For example-
1) Imam al-Hakim says - A type from them is unusual narrations which are authentic (Ghara'ib as-Sahih). An example of that is what Imam al-Bukhari narrates in al-Jami' al-Sahih from Khallad ibn Yahya al-Makki from Abdul Wahid ibn Ayman. Thus, this hadith is authentic although Abdul Wahid bin Ayman is the sole narrator from his father. So this is Ghara'ib as-Sahih. (Ma'rifat al-Ulum al-Hadith, p. 94)
2) Imam al-Hakim says that Imam Muslim narrates in his al-Musnad al-Sahih from Abu Bakr Ibn Abi Shaybah and other than him from Sufyan and it is Gharib al-Hadith. (Ibid p. 95)
3) And clearly Imam al-Suyuti shows that the first hadith and last hadith of Bukhari are Gharib. (Tadrib al-Rawi, v. 3, pp. 164-165)
Hence, to do disparagement (jarh) based upon strangeness (gharaba) is rejected and void! And the hadith of Ibn Umar is Sahih.
Second Reply-
To Zubayr Ali Zai-
As for the Muhaddithin, aberrant (shadh) has two definitions. For example
1) Imam al-Hakim says- As for shadh then it is that narration which a trustworthy narrator (thiqa) narrates solely from thiqat (trustworthy narrators). And there is not follow up of that thiqa narrator (Mutabi). (See Ma'rifat ulum al-hadith, p. 199 and Tadrib al-Rawi, v. 1, p194-195)
Zubayr Ali writes over here that shadh is weak (da'eef) but in another place he writes 'if a trustworthy narrator (thiqa rawi) is alone, then this type of shadh is accepted' (al-Hadith magazine, p. 45, no. 53)
2) Imam Shafi'i says:
ليس الشاذ من الحديث ان يروي الثقة و الا يروي غيره هذا ليس بشاذ. انما الشاذ ان يروي الثقة حديثا يخالف فيه الناس هذا الشاذ من الحديث
(Ma'rifat ulum al-Hadith, p. 119 and Tadrib al-Rawi, v1, p193-194)
This means that a shadh hadith is that hadith in which a trustworthy (thiqa) narrator is alone and no thiqa narrator has followed (mutaba'a) him up.
Shadh is that narration in which a thiqa narrator narrates something contrary to other thiqa narrators.
It should be kept in mind that according to the first definition of shadh, then it confirms this hadith because it has been narrated solely (tafarrud) from thiqat (trustworthy narrators). And tafarrud from thiqat is accepted according to most of the Fuqaha and Muhaddithin. As for the second definition of shadh, then it also confirms this hadith as the hadith does not contradict thiqat.
Note- Rather this hadith is not shadh from any angle, as there are follow ups (shawahidat) which are authentically available and nor does it contradict thiqat, as it is not hidden from the people of knowledge.
This shows that this objection is null and void and all praise is for Allah.
Third reply-
The narration of Ibn Umar in leaving raf'ul yadayn (raising of the hands) at the time of ruku' is a trustworthy increase (ziyadat thiqa). And the ziyadat of the Sahih and Hasan narrators are obligatory (wajib) to accept.
1) Imam al-Bukhari says that ziyada are accepted and that mufassar (the explained) decides upon the vague (mubham) when narrated from authentic narrators (ahl al-thabt).... he also said 'there is no difference in that some narration increase upon others and the ziyada (additional wording) are accepted from the people of knowledge'. (Bukhari, v. 2 p. 201 and the Juzz Raful Yadayn ascribed to al-Bukhari, p. 58)
2) Imam al-Hakim said, "This is a condition of authenticity near to all the fuqaha (jurisprudents) of Islam that ziyada in chains and texts from thiqa (narrators) are accepted'... and he also said, 'Tafarrud (unique narrations) from thiqat are accepted'. (Muqaddima Mustadrak p. 42 and Mustadrak v. 1 p. 91)
3) Imam Abu Bakr al-Khatib (al-Baghdadi) said that the majority of the fuqaha and the companions of hadith (Ashab al-Hadith) have said that the ziyada of a thiqa is accepted even if he is the sole narrator. (Al-Kifaya fi ilm al-riwaya, p. 424)
4) Imam Nawawi said that the acceptance of a ziyada from a thiqa is obligatory... (Sharh Muslim lil-Nawawi, v.1, p. 219)
5) Imam Ibn Hajr said that a ziyada from a Sahih or hasan (good) narrator is accepted, as long as something contrary to it doesn't occur... till he said... because it is in the ruling of the independent (mustaqill) which a thiqah narrates alone. (Sharh Nukhbat al-Fikr, p. 45-46)
Because of this the narration of Ibn Umar is Sahih and objection to it is rejected and void. And for Allah is all praise.
Tenth Objection-
Zubayr Ali writes that the text of this hadith shows that the Messenger of Allah (sallallahu alaihi wa sallam), after migrating to Madina, he left doing raf'ul yadayn at the time of ruku'. But it is established through authentic channels that the Prophet (sallallahu alaihi wa sallam), used to raise his hands in Madina at the time of ruku'. Then there is the hadith of Malik ibn al-Huwairith and Wa'il bin Hujr as narrated by Bukhari and Muslim. Wa'il bin Hujr came to the Prophet (sallallahu alaihi wa sallam) initially at the 9th year of Hijri and then again on the 10th year of Hijri. And in this year as well he witnessed the performance of raf'ul yadayn. As is narrated by Abu Dawud and Ibn Hibban.
First Reply-
Imam Ahmed mentioned the principle, 'The hadith in which the channels are not gathered it would not be understood, some hadith clarify other hadith'. (Al-Jami' al-Akhlaq al-Rawi lil-Khatib, v. 2, p. 212)
Based on this principle, if the narrations of Abdullah bin Umar (ra) are gathered then the matter will become apparent.
1) From Ibn Umar marfu'an (raised back to him) that he would raise his hands in ruku' and sujud. (Musannaf Ibn Abi Shayba v. 1 p. 266 it's chain is authentic (Sahih))
2) From him (Ibn Umar) marfu'an that he used to raise his hands at every lowering, rising, ruku, sujud, standing and sitting and between the two prostrations. (Mushkil al-Athar lil-Tahawi, v. 1 p. 46 and it's chain is authentic (Sahih) and Bayan al-Wahm wa-Ieham li Ibn al-Qattan, v. 5, p. 613 its chain is authentic)
3) And from him (Ibn Umar) marfu'an that he used to raise his hands during ruku and when making sajda (Juzz Raf'ul yadayn lil-Bukhari, p. 48, and it is Sahih)
4) And from him (Ibn Umar) marfu'an that he would raise his hands with every Takbir (Fath al-Mugith lil-Sakhawi, 2/323 and the additions of Faydur Rahman (Ghayr Muqallid) to al-Bukhari's Juzz on raf'ul yadayn, p. 68)
This means that Ibn Umar (ra) mentioned that it was a Madani practice to raise the hands at the time of ruku' and sujud. And the narration of Malik ibn al-Huwairith (ra) and Wa'il bin Hujr (ra) is also regarding the raising of the hands at the time of Sujud. These are in agreement, not in disagreement. Hence this objection of contradiction is not correct, as the narration of Akhbarul Fuqaha is regarding after these Sahaba saw this practice. For Allah is all praise.
Second Reply-
It should be remembered that from authentic narrations it is established that Malik ibn al-Huwairith (ra), in his Madani life, performed raf'ul yadayn between the two prostrations. For example-
1) عن مالك بن الحويرث مرفوعا و اذا سجد و اذا رفع رأسه من السجود حتي يحاذي بهما فروع اذنيه
(al-Mujtaba of Nasa'i, v1 p125 its chain is authentic, Sunan al-Kubra lil-Nasa'i, v. 1 p. 228, Musnad Ahmed it's chain is authentic)
2) عن مالك بن الحويرث مرفوعا و اذا رفع رأسه من السجود فعل مثل ذالك كله يعني رفع يديه
(Al-Mujtaba of Nasa'i, 1/171 with a Sahih chain of transmission, Sunan al-Kubra lil-Nasa'i, 1/228 with a Sahih chain of transmission, Al-Muhalla of Ibn Hazm, 4/127-128 and he said it is Sahih (authentic))
3)عن مالك بن الحويرث مرفوعا كان يرفع يديه حيال فروع اذنيه في الركوع و السجود
(Musnad Ahmed (5/66) and its chain is authentic and also in Sahih Abu Awana (2/95) and he said sahih (authentic))
Note-
Malik ibn al-Huwairith (ra) in the 9th year of Hijri came on a caravan with Banu Layth. And he spent 10 days with the Prophet as is mentioned in Bukhari. Then he returned back to his hometown. Whereas Abdullah bin Umar (ra) and others were with the Prophet (sallallahu alaihi wa sallam) until his demise and even remained in Madina. And Malik witnessed the Salah's of these individuals in which he saw them leaving the raising of the hands between sujud (prostration).
So back to Ali Zai, what ever reply he gives for leaving the raising of the hands between prostration, then that is the same reply we give for leaving it at the time of ruku'.
Third Reply-
Likewise it is established from Wa'il bin Hujr (ra) via complete and authentic narrations that he would raise his hands between prostrations. For example
1)عن واءل بن حجر مرفوعا و اذا رفع رأسه من السجود ايضا رفع يديه حتي فرغ من صلوة
(Sunan of Abu Dawud its chain is authentic, Mu'jam al-Kabir of al-Tabarani, 22/28, its chain is authentic, Tamheed (of ibn Abd al-Barr), 9/227, its chain is authentic, Muhalla, 4/126, of Ibn Hazm and he said it is Sahih).
2)عنه مرفوعا كان يرفع يديه اذا ركع و سجد
(Juz raf'ul-yadayn (of al-Bukhari), p. 45 and Sunan al-Daraqutni, 1/394, its chain is authentic)
3) It is said likewise in Sahih ibn Khuzayma (1/346) and he said Sahih and Sunan al-Tahawi (1/144) its chain is authentic.
Wa'il Ibn Hujr witnessed the raising of the hands at prostration (sajda) at the 9th year of Hijri, and then he returned back to his hometown. Then in the 10th year of Hijri he returned and prayed some Salah's in which he witnessed the same happenings. (Abu Dawud (1/112) with an authentic chain, Sharh al-Sunna lil-Baghawi, 3/27-28, Mu'jam al-Kabir of al-Tabarani, 22/39).
Then, Wa'il Ibn Hujr again returned back to his hometown. Within 80-90 days of his departing, the Prophet (sallallahu alaihi wa sallam) passed away. And these Salah's in the last few days were surely witnessed by Ibn Mas'ud, Ali, Ibn Umar, Bara ibn Aazib (radiallahu anhum) and others. They bear witness that the Prophet (sallallahu alaihi wa sallam) left the raising of the hands at the time of ruku' and sujud. And simply carried on raising of the hands at the beginning of the Salah. This is without a doubt an evidence for abrogation.
Ali Zai writes 'Uthman bin Sawada's meeting with Hafs bin Maysara is not established. Hafs passed away in 181 AH (see Nur al-Aynayn, p. 207)
Reply-
Imam Uthman bin Sawada al Qurtubi is the teacher of Imam Ubaydullah bin Yahya al Qurtubi (d. 298 AH). And he is the student of Hafs bin Maysara (d. 181 AH). Imam Uthman bin Sawada passed away approx (d. 235 AH). These dates show a possibility in meeting. And dates and the possibility of meeting are clearly showing connection (ittisal) according to Imam Muslim. This is the stance of the majority. (Muqaddima Muslim, p. 21)
With this, the objection is false and void and the Hadith is fully connected (muttasil) and Sahih (authentic) – And all praise be to Allah.
Eighth Objection-
Zubayr Ali Zai writes that from the books of Muhammad bin Harith is Akhbarul Quda wal Muhaddithin, but the name Akhbarul Fuqaha wal Muhaddithin is not found.... and the early scholars failed to mention it. (Nur al-Aynayn, p. 207-8)
Reply-
Zubayr Ali Zai should know that the early scholars have mentioned it, but Mr, Zubayr missed it-
1) Imam Abu Muhammad Ibn Hazm al-Andalusi al-Zahiri who died in 456 AH (See Jadhwatul al-Muqtabis of al-Humaydi, p. 47)
2) Imam Abu Umar Ibn Abd al-Barr al-Andalusi al-Qurtubi, who died in 463 AH (Ibid and Bughyatul Multamis, p. 61)
3) Imam Abu Muhammad al-Humaydi al-Andalusi (d. 488 AH) said that Muhammad bin Harith al-Khushani was from the people of knowledge and virtue. He was a Faqih and Muhaddith. He narrated from Ibn Waddah and the like of him. He gathered another book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and a book Akhbarul Fuqaha wal Muhaddithin. (Jadhwatul Muqtabis p. 37)
4) Imam al-Hafiz al-Muhaddith Ahmed bin Yahya al-Dabbi (d. 599 AH) said that Muhammad bin Harith al- Khushuni... He gathered a book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and another book Akhbarul Fuqaha wal Muhaddithin. (Bughyatul Multamis fi Ta'rikh Rijal Ahl al-Andalus, p. 61)
Because of this, if Imam Ibn Makula (d. 476 AH) and Imam Abu Sa'd as-Sam'ani (d. 562 AH) did not mention the book, then (it doesn't matter) as they are later (then scholars mentioned above). Even so, then not mentioning of something does not necessitate its negation as Zubayr Ali has also attested to (this principle). See Nurul Aynayn, p87, 81,140,219,222).
Allama Umar Rida Kahhala and Allama Khayrud-Din al-Zirikli and other than them mentioning this book were correct. (Mu'jam al- Mu'allifin, v3, p. 204, al-I'lam v. 6, p75). Hence, Akhbarul Fuqaha wal Muhaddithin was a work of Imam Muhammad bin Harith.
Ninth Objection-
Zubayr Ali Zai writes that this is from the unusual (gharib) narrations, so these aberrant (shadh) narrations are weak (Nur al-Aynayn, p. 208).
(First reply):
For example-
1) Imam al-Hakim says - A type from them is unusual narrations which are authentic (Ghara'ib as-Sahih). An example of that is what Imam al-Bukhari narrates in al-Jami' al-Sahih from Khallad ibn Yahya al-Makki from Abdul Wahid ibn Ayman. Thus, this hadith is authentic although Abdul Wahid bin Ayman is the sole narrator from his father. So this is Ghara'ib as-Sahih. (Ma'rifat al-Ulum al-Hadith, p. 94)
2) Imam al-Hakim says that Imam Muslim narrates in his al-Musnad al-Sahih from Abu Bakr Ibn Abi Shaybah and other than him from Sufyan and it is Gharib al-Hadith. (Ibid p. 95)
3) And clearly Imam al-Suyuti shows that the first hadith and last hadith of Bukhari are Gharib. (Tadrib al-Rawi, v. 3, pp. 164-165)
Hence, to do disparagement (jarh) based upon strangeness (gharaba) is rejected and void! And the hadith of Ibn Umar is Sahih.
Second Reply-
To Zubayr Ali Zai-
As for the Muhaddithin, aberrant (shadh) has two definitions. For example
1) Imam al-Hakim says- As for shadh then it is that narration which a trustworthy narrator (thiqa) narrates solely from thiqat (trustworthy narrators). And there is not follow up of that thiqa narrator (Mutabi). (See Ma'rifat ulum al-hadith, p. 199 and Tadrib al-Rawi, v. 1, p194-195)
Zubayr Ali writes over here that shadh is weak (da'eef) but in another place he writes 'if a trustworthy narrator (thiqa rawi) is alone, then this type of shadh is accepted' (al-Hadith magazine, p. 45, no. 53)
2) Imam Shafi'i says:
ليس الشاذ من الحديث ان يروي الثقة و الا يروي غيره هذا ليس بشاذ. انما الشاذ ان يروي الثقة حديثا يخالف فيه الناس هذا الشاذ من الحديث
(Ma'rifat ulum al-Hadith, p. 119 and Tadrib al-Rawi, v1, p193-194)
This means that a shadh hadith is that hadith in which a trustworthy (thiqa) narrator is alone and no thiqa narrator has followed (mutaba'a) him up.
Shadh is that narration in which a thiqa narrator narrates something contrary to other thiqa narrators.
It should be kept in mind that according to the first definition of shadh, then it confirms this hadith because it has been narrated solely (tafarrud) from thiqat (trustworthy narrators). And tafarrud from thiqat is accepted according to most of the Fuqaha and Muhaddithin. As for the second definition of shadh, then it also confirms this hadith as the hadith does not contradict thiqat.
Note- Rather this hadith is not shadh from any angle, as there are follow ups (shawahidat) which are authentically available and nor does it contradict thiqat, as it is not hidden from the people of knowledge.
This shows that this objection is null and void and all praise is for Allah.
Third reply-
The narration of Ibn Umar in leaving raf'ul yadayn (raising of the hands) at the time of ruku' is a trustworthy increase (ziyadat thiqa). And the ziyadat of the Sahih and Hasan narrators are obligatory (wajib) to accept.
1) Imam al-Bukhari says that ziyada are accepted and that mufassar (the explained) decides upon the vague (mubham) when narrated from authentic narrators (ahl al-thabt).... he also said 'there is no difference in that some narration increase upon others and the ziyada (additional wording) are accepted from the people of knowledge'. (Bukhari, v. 2 p. 201 and the Juzz Raful Yadayn ascribed to al-Bukhari, p. 58)
2) Imam al-Hakim said, "This is a condition of authenticity near to all the fuqaha (jurisprudents) of Islam that ziyada in chains and texts from thiqa (narrators) are accepted'... and he also said, 'Tafarrud (unique narrations) from thiqat are accepted'. (Muqaddima Mustadrak p. 42 and Mustadrak v. 1 p. 91)
3) Imam Abu Bakr al-Khatib (al-Baghdadi) said that the majority of the fuqaha and the companions of hadith (Ashab al-Hadith) have said that the ziyada of a thiqa is accepted even if he is the sole narrator. (Al-Kifaya fi ilm al-riwaya, p. 424)
4) Imam Nawawi said that the acceptance of a ziyada from a thiqa is obligatory... (Sharh Muslim lil-Nawawi, v.1, p. 219)
5) Imam Ibn Hajr said that a ziyada from a Sahih or hasan (good) narrator is accepted, as long as something contrary to it doesn't occur... till he said... because it is in the ruling of the independent (mustaqill) which a thiqah narrates alone. (Sharh Nukhbat al-Fikr, p. 45-46)
Because of this the narration of Ibn Umar is Sahih and objection to it is rejected and void. And for Allah is all praise.
Tenth Objection-
Zubayr Ali writes that the text of this hadith shows that the Messenger of Allah (sallallahu alaihi wa sallam), after migrating to Madina, he left doing raf'ul yadayn at the time of ruku'. But it is established through authentic channels that the Prophet (sallallahu alaihi wa sallam), used to raise his hands in Madina at the time of ruku'. Then there is the hadith of Malik ibn al-Huwairith and Wa'il bin Hujr as narrated by Bukhari and Muslim. Wa'il bin Hujr came to the Prophet (sallallahu alaihi wa sallam) initially at the 9th year of Hijri and then again on the 10th year of Hijri. And in this year as well he witnessed the performance of raf'ul yadayn. As is narrated by Abu Dawud and Ibn Hibban.
First Reply-
Imam Ahmed mentioned the principle, 'The hadith in which the channels are not gathered it would not be understood, some hadith clarify other hadith'. (Al-Jami' al-Akhlaq al-Rawi lil-Khatib, v. 2, p. 212)
Based on this principle, if the narrations of Abdullah bin Umar (ra) are gathered then the matter will become apparent.
1) From Ibn Umar marfu'an (raised back to him) that he would raise his hands in ruku' and sujud. (Musannaf Ibn Abi Shayba v. 1 p. 266 it's chain is authentic (Sahih))
2) From him (Ibn Umar) marfu'an that he used to raise his hands at every lowering, rising, ruku, sujud, standing and sitting and between the two prostrations. (Mushkil al-Athar lil-Tahawi, v. 1 p. 46 and it's chain is authentic (Sahih) and Bayan al-Wahm wa-Ieham li Ibn al-Qattan, v. 5, p. 613 its chain is authentic)
3) And from him (Ibn Umar) marfu'an that he used to raise his hands during ruku and when making sajda (Juzz Raf'ul yadayn lil-Bukhari, p. 48, and it is Sahih)
4) And from him (Ibn Umar) marfu'an that he would raise his hands with every Takbir (Fath al-Mugith lil-Sakhawi, 2/323 and the additions of Faydur Rahman (Ghayr Muqallid) to al-Bukhari's Juzz on raf'ul yadayn, p. 68)
This means that Ibn Umar (ra) mentioned that it was a Madani practice to raise the hands at the time of ruku' and sujud. And the narration of Malik ibn al-Huwairith (ra) and Wa'il bin Hujr (ra) is also regarding the raising of the hands at the time of Sujud. These are in agreement, not in disagreement. Hence this objection of contradiction is not correct, as the narration of Akhbarul Fuqaha is regarding after these Sahaba saw this practice. For Allah is all praise.
Second Reply-
It should be remembered that from authentic narrations it is established that Malik ibn al-Huwairith (ra), in his Madani life, performed raf'ul yadayn between the two prostrations. For example-
1) عن مالك بن الحويرث مرفوعا و اذا سجد و اذا رفع رأسه من السجود حتي يحاذي بهما فروع اذنيه
(al-Mujtaba of Nasa'i, v1 p125 its chain is authentic, Sunan al-Kubra lil-Nasa'i, v. 1 p. 228, Musnad Ahmed it's chain is authentic)
2) عن مالك بن الحويرث مرفوعا و اذا رفع رأسه من السجود فعل مثل ذالك كله يعني رفع يديه
(Al-Mujtaba of Nasa'i, 1/171 with a Sahih chain of transmission, Sunan al-Kubra lil-Nasa'i, 1/228 with a Sahih chain of transmission, Al-Muhalla of Ibn Hazm, 4/127-128 and he said it is Sahih (authentic))
3)عن مالك بن الحويرث مرفوعا كان يرفع يديه حيال فروع اذنيه في الركوع و السجود
(Musnad Ahmed (5/66) and its chain is authentic and also in Sahih Abu Awana (2/95) and he said sahih (authentic))
Note-
Malik ibn al-Huwairith (ra) in the 9th year of Hijri came on a caravan with Banu Layth. And he spent 10 days with the Prophet as is mentioned in Bukhari. Then he returned back to his hometown. Whereas Abdullah bin Umar (ra) and others were with the Prophet (sallallahu alaihi wa sallam) until his demise and even remained in Madina. And Malik witnessed the Salah's of these individuals in which he saw them leaving the raising of the hands between sujud (prostration).
So back to Ali Zai, what ever reply he gives for leaving the raising of the hands between prostration, then that is the same reply we give for leaving it at the time of ruku'.
Third Reply-
Likewise it is established from Wa'il bin Hujr (ra) via complete and authentic narrations that he would raise his hands between prostrations. For example
1)عن واءل بن حجر مرفوعا و اذا رفع رأسه من السجود ايضا رفع يديه حتي فرغ من صلوة
(Sunan of Abu Dawud its chain is authentic, Mu'jam al-Kabir of al-Tabarani, 22/28, its chain is authentic, Tamheed (of ibn Abd al-Barr), 9/227, its chain is authentic, Muhalla, 4/126, of Ibn Hazm and he said it is Sahih).
2)عنه مرفوعا كان يرفع يديه اذا ركع و سجد
(Juz raf'ul-yadayn (of al-Bukhari), p. 45 and Sunan al-Daraqutni, 1/394, its chain is authentic)
3) It is said likewise in Sahih ibn Khuzayma (1/346) and he said Sahih and Sunan al-Tahawi (1/144) its chain is authentic.
Wa'il Ibn Hujr witnessed the raising of the hands at prostration (sajda) at the 9th year of Hijri, and then he returned back to his hometown. Then in the 10th year of Hijri he returned and prayed some Salah's in which he witnessed the same happenings. (Abu Dawud (1/112) with an authentic chain, Sharh al-Sunna lil-Baghawi, 3/27-28, Mu'jam al-Kabir of al-Tabarani, 22/39).
Then, Wa'il Ibn Hujr again returned back to his hometown. Within 80-90 days of his departing, the Prophet (sallallahu alaihi wa sallam) passed away. And these Salah's in the last few days were surely witnessed by Ibn Mas'ud, Ali, Ibn Umar, Bara ibn Aazib (radiallahu anhum) and others. They bear witness that the Prophet (sallallahu alaihi wa sallam) left the raising of the hands at the time of ruku' and sujud. And simply carried on raising of the hands at the beginning of the Salah. This is without a doubt an evidence for abrogation.
Hadith :10
حدثنا عبد الله بن أيوب المخرمي وسعدان بن نصر وشعيب بن عمرو في
آخرين قالوا ثنا سفيان بن عيينة عن الزهري عن سالم عن أبيه قال رأيت رسول الله صلى
الله عليه وسلم إذا افتتح الصلاة رفع يديه حتى يحاذي بهما وقال بعضهم حذو منكبيه
وإذا أرادأن يركع وبعد ما يرفع رأسه من الركوع لا يرفعهما وقال بعضهم ولا يرفع بين
السجدتين
Abdullah Ibn Umar(may allah be pleased with him) narates , “I saw Prophet(peace be upon him) that he lifted his hands at the beginning of prayer till his shoulders and when he was about to bow and raise his head from bowing(ruku) he did not raise his hands.
Few said, “He did not raise his hands during prostrations”.
[Musnad Abu Awanah,( 1/423 ),Hadith:1572, Dar ul Marifah, Beirut]
Abdullah Ibn Umar(may allah be pleased with him) narates , “I saw Prophet(peace be upon him) that he lifted his hands at the beginning of prayer till his shoulders and when he was about to bow and raise his head from bowing(ruku) he did not raise his hands.
Few said, “He did not raise his hands during prostrations”.
[Musnad Abu Awanah,( 1/423 ),Hadith:1572, Dar ul Marifah, Beirut]
From Hadrat Ali bin Abi Talib (may allah be pleased with him)
وروى أبو بكر النهشلي عن عاصم بن كليب عن أبيه عن علي رضي الله عنه أنه كان يرفع يديه في التكبيرة الأولى من الصلاة ثم لا يرفع في شيء منها
Aasim bin Kulayb narrated from his father that,Hadhrat Ali (may allah be pleased with him) used to raise his hands at the time of the first Takbeer (during his salah). Thereafter he did not raise them.
[ Sunan al Bayhaqi al-Kubra, Volume No. 2, Page No. 80,Part of
Hadith:2367
Published by Maktaba Dar al Baaz, Saudi Arabia
Musannaf Ibn Abi Shaiba,1/213,Hadith:2444 ]
Musannaf Ibn Abi Shaiba,1/213,Hadith:2444 ]
Imam Badr ud din Ayni said regarding this hadith:
وإسناد حديث عاصم بن كليب صحيح على شرط مسلم
Translation: The Isnaad of Hadith from Asim bin Kulayb is “SAHIH ON THE CRITERIA OF MUSLIM”
[Umat al Qari, Sharh Sahih al Bukhari, Volume No. 5, Page No. 271,
Published by Dar al Fikr, Beirut, Lebanon]
Imam Ibn Hajr al Asqalani (rah) declared its entire narrators to be “THIQA”
Imam Ibn Hajr al Asqalani (rah) declared its entire narrators to be “THIQA”
[Al-Diraiya, Volume No.1, Page No. 152, Pubslished by Dar ul
Marifah, Beirut, Lebanon]
Al-Mubarakfuri the famous
Salafi commentator of Sunnan Tirimdhi mentions it in Tuhfha tul Ahwadhi
The Proof of (abrogation of rafa
al yadain) comes from Athar of
“Ali (may allah be pleased with him) which is narrated by Imam Tahawi , Ibn Abi
Shaybah and Baihaqi with the chain of Asim Ibn Kulaib >> His Father
Kulaib>> from Ali that He (Ali) would raise his hands in the first Takbeer of
Salaat. Thereafter he would not raise his hands.” Imam Zayli said This
report is “Sahih” Imam Badr ud din Ayni (rah) said in his Umdat al Qari that
Isnaad of the report from Asim bin Kulayb is "SAHIH ON THE CRITERIA OF
SAHIH MUSLIM"
[Tuhfat ul Ahwadi (2/98)]
Hadith :12
It is narrated by Imam Zayd (May Allah be pleased with them), who heard from Imam Zain ul Abidin (May Allah be pleased with them) narrates from Imam Hussain (May Allah be pleased with them) that when Ali (May Allah be pleased with them) used to begin Salah he used to raise his hands upto his ears, after that he didn't raise his hands until the end of Salah.
[Musnad Zayd, Page No. 89, Publish Dar al-Kutb al-Ilmiyah, Beirut,
Lebanon]
Hadith chain is Sahih
Hadith chain is Sahih
From Hadrat Umar bin Khattab(may allah be pleased with him)
Hazrat Aswad, Reports: I have seen Hazrat Umar [may allah be
pleased with him] he raised his hands at the first takbeer and did not repeat.
[ Musannaf Ibn Abi Shaibah, Part 1, P.g. 237
Tahawi,Sharah Mani al Athar,1/294,Hadith:1329 ]
Tahawi,Sharah Mani al Athar,1/294,Hadith:1329 ]
This hadeeth has authentic chain and as per Hafiz Ibn-e-Hajr al Asqalani [ra] the chain is reliable
(Ad-daraya, page 152)
Authentic as per the condition of Imam Muslim
(Al Johar annaqi ala sunan
Baihaqi, part 2, page. 75)
Authetic Chain (Umdat-ul-Qari Sharah Bukhari, Part 5 Pg. 273)
Authentic as per Imam Tahawi (Tahawi, Part 1, p.g. 133 )
Hadith :14
It is narrated by Al-Aswad who said: I prayed with Umar (may allah be pleased with him) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik 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]
.
It is narrated by Al-Aswad who said: I prayed with Umar (may allah be pleased with him) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Malik 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]
.
Abdur Rahim al-Mubarakpori Salafi Shaykh writes: Muhammad bin Yahya said that Abdullah Ibn Zubair (ra) saw a man doing Ra al yaddain in prayer. When the man finished his prayer, Abdullah Ibn Zubair (ra) said: Indeed the Prophet (Peace Be Upon Him) did not perform Raf al yaddain (when going in ruku and rising from it) untill he had finished the prayer. - Tabarani narrated this and all the narrators of this report are Sound "THIQA"
[Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 002, Page No. 113]
Raf ul Yad’ain
Raf’ay-yadayn simply means to raise the hands during prayer. When people
begin their salat, they raise their hands to signify that they have left all
things and submitted themselves towards Allah alone. This also signifies the
individual’s testimony of Allah’s Unity. The Hanafis (as members of the Ahl
as-Sunna wa’l-Jama’a) believe that this act of raising the 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 raf’ al-yadayn should also be done before and after the ruku'; they hold
their position because of the following reasons:
1) The Prophet (may Allahbless him
and grant him peace) used to do this.
2) This was the practice of the
Khulafa’ ar-Rashidun and the ‘Ashara al-Mubashshara (the ten Companions
of the Prophet (may Allah bless him and grant him peace) who were given glad
tidings of Janna on this earth during their lives). Altogether, there are
proofs from twenty Companions.
3) The narrations of raf’ al-yadayn
are mutawatir (ahadith which have been narrated by many authentic narrators
during the period of the Companions, The Tabi’un, and their students).
4) Raf’ ay-yadayn is a pillar of
salat and leaving it makes the salat invalid.
However, the position of the Hanafi
madhab is that towards the end of our beloved Prophet’s (may Allahbless him and
grant him peace) life the practice of raf’ al-yadayn had been abrogated, and
that the Messenger of Allah (may Allahbless him and grant him peace) during his
last prayers on this earthly life only performed raf’ al-yadayn at the
beginning of his salat.However, there were still some Sahaba who unknowingly
continued the practice of raf’ al-yadayn, 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 those who continued its practice for their
reason for doing so.
Regarding the claim that twenty
Companions, including the ‘Ashara al-Mubashshara and the Khulafa
ar-Rashidun, performed raf’ al-yadayn ,this incidentally proves that the
majority of the Companions did not practise raf’ al-yadayn . Secondly, if this
claim is true then why is this not recorded in Bukhari and Muslim, or in any
other famous book of Hadith? If the support for twenty Companions practising
raf’ al-yadayn is not found in any Hadith book then how can this claim be true?
The claim that the hadith regarding
raf’ al-yadayn is mutawatir is also not true. This is because Imam Muslim and
Imam al-Bukhari have only narrated the action of raf’ al-yadayn from two
Companions: ‘Abdullah ibn ‘Umar (may Allah be pleased with him) and Malik ibn
Huwayris. Imam Zuhri narrated the hadith from Salim and Salim in turn narrated
from ‘Abdullah ibn ‘Umar. Abu Qalaba and Nasr narrated from Malik ibn Huwayris,
and from them, Khalid and Qatada narrated. In any one of these chains there is
only one narrator at a time, whilst in the other there were two at a time. How
can this be called mutawatir? The above narrator’s position and the narrations
which go against the above narrations will be discussed later, insha’llah.
Regarding the claim that omitting
raf’ al-yadayn invalidates salat, nobody from among the Companions or even the
Prophet (may Allahbless him and grant him peace) himself said that omitting
raf’ al-yadayn invalidates salat. The evidence for raf’ al-yadayn being a
pillar of salat 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’ ay- yadayn
Ibn Jurayj narrated from Zuhri who
narrated from Salim who narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased
with him) that Ibn ‘Umar (may Allah be pleased with him) said:
“I saw the Prophet (may Allahbless
him and grant him peace) offering salat; he raised his hands up to his
shoulders at the beginning of salat and also before and after the ruku’, but
not between the two prostrations”
[Bukhari and Muslim ,
chapter on ‘Raf’ ay-yadayn’]
Those who follow the Hanafi madhab
believe that this hadith only proves that the Prophet (may Allahbless him and
grant him peace) performed raf’ al-yadayn during his lifetime, but it does not
prove that he (may Allahbless him and grant him peace) performed it in his last
prayers. Also it does not prove that raf’ al-yadayn is an emphasized Sunna. One
example is given below:
Imams al-Bukhari & Muslim record
that when Hazrat ‘A’isha (may Allah be pleased with her) was in her
menstruation, the Prophet (may Allah bless him and grant him peace) used to
place his head in her lap and recite the Qur’an [Bukhari & Muslim,
Bab al-Hayd]. From this hadith we cannot conclude that reciting the Qur’an in
the lap of one’s menstruating wife is an emphasized Sunna. In the same way, the
naration from Ibn ‘Umar does not prove that raf’ al-yadayn is an emphasized
Sunna. Also Ibn ‘Umar’s narration seems to go against some of his other
narrations.
Imam adh-Dhahabi writes:
“Ibn’Umar said that he swore by
Allah that raf’ al-yadayn is bid’a and that he had never seen the Prophet (may
Allah bless him and grant him peace) practicing it
(adh-Dhahabi, Mizan al-I’tidal,
Biography of Bishr ibn Harab]
Ibn ‘Umar, in another place, said
that the Prophet (may Allah bless him and grant him peace) said: “Raf’
ay-yadayn is only done in seven places: once to start salat and six times
during hajj” [Kanz al-‘ammal, vol. 7, p35]
The teacher of Imam al-Bukhari and
Muslim, Imam Humaydi, writes: “The Prophet (may Allah bless him and grant him
peace) used to only practise raf’ al-yadayn at the start of the prayer” {Musnad
Humaydi, vol. 1, p277]
Imam an-Nasa’i writes: “Malik ibn
Huwayris reported that the Prophet (may Allah bless him and grant him peace)
used to perform raf’ al-yadayn before and after the ruku’, and also between the
two sajdas”
[an-Nasa’I, Bab Raf’
al-Yadayn]
From the above narrations it can be
seen that Ibn ‘Umar’s narration of raf’ al-yadayn goes against his own
narrations based on a direct commandment from the Prophet (may Allah bless him
and grant him peace). It also goes against the narrations of Imam Humaydi, Imam
an-Nasa’i andMalik ibn Huwayris.
Examination
of Above Narrations
(1) Imam al-Bukhari’s above
narration is against Imam Nasa’i’s narration.
(2) Imam Abu Dawud said this
narration is not directly from the action of the Prophet (may Allahbless him
and grant him peace), but is in fact the action of ‘Abdullah ibn ‘Umar (may
Allah be pleased with him).[Sunan of Abu Dawud, chapter on ‘Salat’]
(3) Ibn ‘Umar’s above narrations
prove that the Prophet (may Allahbless him and grant him peace) did raf’
al-yadayn nine or ten times during salat [Bukhari, chapter on ‘Salat’]
(4) Imam Malik writes, regarding the
above narrations by Ibn ‘Umar: “The Prophet (may Allah bless him and grant him
peace) use to do raf’ al-yadayn five times in salat.” He also said: “This is
the action of Ibn ‘Umar (may Allah be pleased with him) and not the action of
the Prophet (may Allah bless him and grant him peace) [Imam Malik, al-Muwatta’,
chapter on ‘Salat’]
We can see that when this narration
was narrated in Madina it was narrated to be five raf’ al-yadayn in salat. When
it reached Bukhara it changed from five to nine or ten raf’ al-yadayn in salat.
Let us first examine the narrators
of Ibn ‘Umar’s hadith – ‘Abd al-Malik ibn Jurayj and Imam Zuhri:
‘Abd
al-Malik ibn Jurayj
Imam adh-Dhahabi and Imam
al-‘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 peop
le that he actually heard the narrations from those people directly. The scholars of Hadith have called this process tadlis. Imam Ahmad said that Ibn Jurayj has narrated some ahadith which were fabricated. Also Ibn Jurayj is said to have performed mut’a [a marriage contract for a limited period] with 90 women in Makka al-Mukarrama [this was after it was made haram for Muslims]. Khurasani 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”
le that he actually heard the narrations from those people directly. The scholars of Hadith have called this process tadlis. Imam Ahmad said that Ibn Jurayj has narrated some ahadith which were fabricated. Also Ibn Jurayj is said to have performed mut’a [a marriage contract for a limited period] with 90 women in Makka al-Mukarrama [this was after it was made haram for Muslims]. Khurasani 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”
[adh-Dhahabi, Mizan al-I’tidal and
Tadhkirat al-Huffaz; al-‘Asqalani, Tahzib at-Tahzib, Biography of ‘Abd
al-Malik ibn Jurayj]
Imam
Zuhri
The main narrator of the above
narration is Imam Zuhri. Indeed the narration is almost completely based on his
narration. Before Imam Zuhri, the chain of narration of this Hadith was Umar
ibn ‘Abd al- Aziz, then Salim, then Imam Zuhri. After Imam Zuhri, his students
made it more famous.
Imam adh-Dhahabi writes:
“Imam Zuhri’s full name was Muhammad
ibn Muslim ibn ‘Abdullah ibn Shihab az-Zuhri. However, he is famous as Ibn
Shihab az-Zuhri. He was born in the 50th year AH in Madina. He saw
only a few Companions of the Prophet (may Allah bless him and grant him peace).
He was such a great scholar that many scholars of his time used to praise him,
including even ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
[adh-Dhahabi, Tadhkirat al-Huffaz
and Tahzib at-Tahzib, Biography of Imam Zuhri]
It is a fact 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 al-Fay]. The truth is that the Prophet’s (may Allah bless him
and grant him peace) family and the Companions did get on well with each other.
Hafiz al-‘Asqalani wrote:
“It was a habit of Imam Zuhri to
perform tadlis and attribute the narrations to people like ‘Abd ar-Rahman ibn
Azhar, Ibn Ka’b, Abban, Ibn Uthman, Ibn Hakim, Ibn as-Salimi, ‘Abdullah ibn
Ja’far, ‘Ubadah ibn as-Samit, Rafi’, Umm ‘Abdullah, Abu Hurayra, and ‘Abdullah
ibn ‘Umar. Concerning ‘Abdullah ibn 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 ibn Zubayr. Nethertheless,
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
[Tahzib at-Tahzib, Biography of Imam
Zuhri]
Tadlis
– What is it?
Hafiz al-‘Asqalani writes:
“The literal meaning of the arabic
word ‘tadlis’ is ‘hiding’. Technically, it means to hide a hadith narrator. If
a muhaddith did tadlis, he would use a narrator’s name but it would be a name
by which he was not 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
[al-‘Asqalani, Sharh an-Nukhba,
chapter on ‘Tadlis’]
Imam adh-Dhahabi and Hafiz
al-‘Asqalani write:
“Imam Zuhri narrated 2, 200 ahadith,
of which about a half have a chain leading to the Prophet (may Allah bless him
and grant him peace). He used to perform tadlis, albeit of a minor manner. Imam
Zuhri’s murasil ahadith [where a Tabi’i quoted a hadith directly from the
Prophet (may Allah bless him and grant him peace) without mentioning the
Companion from whom he received it] used to be weaker than other peoples’
[adh-Dhahabi, Tadhkirat al-Huffaz;
al-‘Asqalani,Tahzib at-Tahzib, Biography of Imam Zuhri]
Imam adh-Dhahabi narrated that Imam
Shubah Wasiti writes: “I would rather fall from the skies and be broken to
pieces, than to perform tadlis” [Tadhkirat al-Huffaz, Biography of Imam
Shubah Wasiti]
Hafiz al-‘Asqalani writes:
“Yazid ibn Zuray was asked, ‘What is
the legal ruling regarding tadlis?’ To this, he replied ‘It is an absolute lie’
[Tahzib at-Tahzib, Biography
of Yazid ibn Zuray]
Imam adh-Dhahabi writes:
“Sulayman ibn Harb said that Imam
Jarir ‘Azdi was asked about tadlis. The Imam said, ‘I reject it. A mudallis
shows that which he has not heard’ “
[Tadhkirat al-Huffaz,
Biography of Imam Jarir ibn Hazin ‘Azdi]
Hafiz Ibn Kathir writes:
“Imam ash-Shafi’i rejects all the
narrations of any muhaddith who did tadlis, 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”
[Ibn Kathir, Ikhtisar ‘Ulum al-Hadith,
chapter on ‘Tadlis’]
Hafiz al-‘Asqalani writes:
“If a mudallis uses the words ‘Qala’
[so and so said], or ‘An, [from so-and-so]in a narration, the hadith will be
rejected. However, if the mudallis uses a word implying that he directly heard
the narration i.e. ‘sami’tu’ [I heard] then he would be lying. The rule
concerning such people is that even if the mudallis was truthful, the hadith
would not be accepted”
[al-‘Asqalani, Sharh an-Nukhbah,
chapter on ‘Hadith Mu’dal’]
Idraj
and Imam Zuhri
Imam Zuhri used to do idraj, so it
was difficult for people to understand his narrated ahadith.
Hafiz al-‘Asqalani writes:
“Idraj 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 [person who performs idraj] is 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”
[al-‘Asqalani, Sharh an-Nukhbah,
chapter on ‘Hadith Mudrij’]
Imam al-Bukhari writes:
“It was reported by Imam Malik that
the famous scholar of Hadith, Rabi’a Turayy, 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)”
[al-Bukhari, Ta’rikh al-Kabir,
Biography of Rabi’a Turayy]
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 al-Bukhari
write:
When Hazrat Abu Bakr (may Allah be
pleased with him) became the khalifa, Hazrat ‘Ali (may Allah be pleased with
him) did not give bay’a (pledge of allegiance) to him nor did the tribe of Banu
Hashim. However, six months later, after Hazrat Fatima (may Allah be pleased
with her) passed away they all [including ‘Ali] gave bay’a to him”
[Bukhari, chapter on
‘Khaybar'; Muslim, Bab al-Fayy]
Hafiz al-‘Asqalani writes:
“Imam Ibn Hibban, Imam al-Bayhaqi,
and other scholars of Hadith say that this narration contains some of Imam
Zuhri’s own words. Somebody told Imam Zuhri that when Abu Bakr (may Allah be
pleased with him) became the khalifa, Hazrat ‘Ali (may Allah be pleased with
him) did not give bay’a for six months. Imam Zuhri did not contain himself with
only ‘Ali, but asserted that the whole tribe of Banu Hashim did not give bay’a
to Abu Bakr until Hazrat Fatima (may Allah be pleased with her) passed away.
The fact is that Imam Zuhri’s words are wrong, and also that Hazrat ‘Ali (may
Allah be pleased with him) gave bay’a to Hazrat Abu Bakr on the first day he
was appointed khalifa
[< em>Fath al-Bari, end of
Chapter of Khaybar]
Hafiz Qastalani also writes the same
as above. Hafiz Ibn Kathir writes that the narrations which say that ‘Ali (may
Allah be pleased with him) gave bay’a to Abu Bakr (may Allah be pleased with
him) on the first day he was appointed khalifa are more authentic than those
which do not support this. The reason for this is that ‘Ali (may Allah be
pleased with him) used to pray behind Abu Bakr (may Allah be pleased with him)
and stayed with him all the time [Ta’rikh Ibn Kathir,. Yawm as-Saqifa]
The references prove that Imam Zuhri
used to perform tadlis and idraj. The scholars have pointed out that some of
his narrations are not reliable.
Ijaza
and Imam Zuhri
Ijaza literally means ‘giving
permission.’ Its technical meaning is for a muhaddith to give permission to his
students to narrate his ahadith, or any book of Hadith which he has knowledge
of [al-‘Asqalani, Sharh al-Nukhbah, chapter on Ijaza]. This is the
correct way to give ijaza, but Imam Zuhri’s way to give ijaza was very strange.
Imam adh-Dhahabi writes that
Ubaydullah 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 ahadith to him”
[adh-Dhahabi, Tadhkirat al-Huffaz,
Biography of Imam Zuhri]
Shaykh Salih 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’a 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”
[‘Ulum al-Hadith, chapter on
Ijaza]
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 ahadith
and use the Imam’s name, as he had given him permission to do so without
checking the hadith.
Our Shaykh Shah Abul Husayn Zayd
Faruqi writes:
“Hafiz Ibn al-Qayyim writes in his
book I’lam al Muwaqqi’in(vol. 3 p 85), that Imam Malik wrote a letter to
his colleague Imam Layth ibn Sa’d, whose knowledge was greater than his own.
When ImamLayth replied to the letter, he mentioned 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 one 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
another. 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’ “
[Faruqi, A, Z., Sawani Hayat Imam
Abu Hanifa, Biography of Imam Layth]
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, Tabi’un, Tabi’u’t-Tabi’in or a great group of
scholars.
Apology
We regret highlighting weaknesses in
Imam Zuhri but we have above, 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.
Returning to the point of our
discussion – the raf’ al-yadayn narration is only taken from Imam Zuhri. His
students made the narration famous after this.
How
the Narration Became Famous
Imam Ibn ‘Abdi’l-Barr writes:
“Ibn Umar’s narration became famous
from Imam Zuhri’s students. Eleven students took this narration from Imam
Zuhri; they were: Imam Malik, az-Zubaydi, Ma’mar, Awza’i, Muhammad ibn Ishaq,
Sufyan ibn Husayn, Aqil ibn Khalid, Abu Hamza, Ibn Uyayna Yunus and Yahya. 26
of Imam Malik’s students narrated this hadith from him. They were: Yahya ibn
Yahya, Ibn Bukayr, Abu Mas’ab, Sa’id, Ibn Wahab, Ibn al-Qasim, Ibn Sa’id, Ibn
Abi ‘Uways, ‘Abd ar-Rahman, Juwayria bint Asma’, Ibrahim, Ibn al-Mubarik,
Bishr, ‘Uthman, ‘Abdullah, Khalid, Maki ibn Ibrahim, Ibn Hasan, Ibn Mas’ab,
‘Abd al-Malik, Ibn Nafi’, Abu Qura, Musa, Matraf, Qutayba, and Imam
ash-Shafi’i. After all these people narrated this hadith and told their
students this narration, it soon became very famous”
[At-Tamhid, chapter on ‘Raf’
ay-yadayn’]
From this, it can be concluded that
this narration was not famous at the time of the Sahaba and the Tabi’un. When
people try to find evidence to support raf’ al-yadayn they say that there are
over a hundred ahadith 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 Awza’i debated with Imam
Abu Hanifa concerning raf’ al-yadayn , the only hadith Awza’i could give as
evidence for it was the one from Imam Zuhri. This demonstrates that if there
were any other hadith to support raf’ al-yadayn then Awza’i would certainly
have revealed it.
Furthermore, Bukhari and Muslim only
wrote ahadith with chains leading to Imam Zuhri. If there were any other
hadith, then they would have included them.
Imam
Malik’s Opinion on Raf’ al-Yadayn
Imam Malik had the most knowledge of
Imam Zuhri’s narrations. Let us see what his opinion about this was.
Imam Ibn al-Qasim, who was Imam
Malik’s student, writes that Imam Malik said:
“Apart from the begining of the
prayer, I am unaware of performing raf’ al-yadayn at any other time. I believe
that the practice of raf’ al-yadayn during the prayer is weak”
[al-Madunah, Bab Raf’ al-Yadayn]
Imam Malik’s saying that he was
unaware of performing raf’ al-yadayn 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 26 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 performed raf’ al-yadayn . Likewise, the people of
Madina did not practise it, nor the people coming for Hajj from all over the
world. Another point to raise is that Imam Malik, who is a main narrator of
this hadith, did not practice raf’ al-yadayn himself. The practice of raf’
al-yadayn was very uncommon in Imam Malik’s time.
How can we use this narration as
evidence for raf’ al-yadayn when the scholars who narrated it did not act upon
it, and when there are doubts concerning the reliability of the two main
narrators (Ibn Jurayj and Imam Zuhri)?
Second evidence for Raf’ al-Yadayn
The second evidence of people who
peforming raf’ al-yadayn is that Imam al-Bukhari and Imam Muslim write:
“Abu Qalaba and Nasr ibn Asim, say
that they saw Malik ibn Huwayris performing raf’ al-yadayn before ruku and
after ruku in salat and he reported that the Prophet (may Allah bless him and
grant him peace) used to do this as well”
[Bukari and Muslim,
Bab Raf’ al-Yadayn]
The people who perform raf ay-yadayn
give this as their evidence and say that it is a Sunna mu’akkada (emphasised
sunna which the Prophet [may Allah bless him and give him peace] performed
regularly) 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’ al-yadayn is Sunna mu’akkada and also you
cannot prove from this narration that the Prophet (may Allah bless him and
grant hi
m peace) used to perform raf’ al-yadayn all the time. Also, Malik ibn Huwayris’s narration goes against his other narration:
m peace) used to perform raf’ al-yadayn all the time. Also, Malik ibn Huwayris’s narration goes against his other narration:
“Imam Nasa’i writes that Malik ibn
Huwayris reported that the Prophet (may Allah bless him and grant him peace)
used to perform raf’ al-yadayn before and after the ruku’ and in the middle of
the two sajdas”
[an-Nasa’i, Bab Raf
ay-Yadayn]
From Malik ibn Huwayris’s second
narration there is also proof of performing raf’ al-yadayn between the sajdas,
but the people who perform raf’ al-yadayn only do it before and after the ruku’
and not in the middle of the sajdas. Their argument is that this action has
been abrogated – this inspite of the fact that Malik ibn Huwayris’s narration
does not confirm this.
Secondly, Malik ibn Huwayris was
only in Madina 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’ al-yadayn or not. On the other hand, ‘Abdullah ibn Ma’sud saw
the Prophet’s (may Allah bless him and grant him peace) last actions concerning
raf’ al-yadayn . He saw the Prophet (may Allah bless him and grant him peace)
perform the prayer without raf’ al-yadayn . ‘Abdullah ibn Mas’ud’s narration is
more reliable than Malik ibn Huwayris’s as Ibn Mas’ud stayed with the Prophet
(may Allah bless him and grant him peace) all the time.
Proof
that Malik ibn Huwayris Stayed in Madina for Only a Few Weeks
Imam al-Bukhari and Imam Muslim
write:
“Malik ibn Huwayris came to Madina
with some other people and stayed in Madina for twenty 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, Bab
al-Adhan]
From this narration there is proof
that Malik ibn Huwayris was only in Madina for a short time and so he could not
have known the last actions of the Prophet (may Allah bless him and grant him
peace) concerning raf’ al-yadayn . Malik ibn Huwayris’s narration about raf’
al-yadayn does not prove that the Prophet (may Allah bless him and grant him
peace) performed raf’ al-yadayn all the time; it only proves that Malik ibn
Huwayris saw him (may Allah bless him and grant him peace) perform raf’
al-yadayn in that period. This also does not prove that it is a Sunna
mu’akkada. If someone tries to prove from this narration that it is Sunna
mu’akkada to perform raf’ al-yadayn then people could also say that it is Sunna
mu’akkada to pick a child up during salat!
Imam al-Bukhari writes: “The Prophet
(may Allah bless him and grant him peace) while praying salat picked up his
grand-daughter, Amama, and put her down when he went into sujud” [Bukari,
Bab as-Salat]. No one can say from this narration that it is a Sunna mu’akkada
to pick up a child while praying, so how can some say that because Malik ibn
Huwayris saw the Prophet (may Allah bless him and grant him peace) perfom raf’
al-yadayn in salat on a particular occasion it is Sunna mu’akkada.
Narrators
of the Second Hadith Supporting Raf’ al-Yadayn
There are four main narrators of the
narration supporting raf’ al-yadayn . They are, Abu Qalaba, Khalid al-Hazza,
Nasr ibn Asim, and Qatada. Of course, we believe that they had full knowledge
of Hadith but they were human and had some weaknesses.
Abu
Qalaba
Imam adh-Dhahabi and Hafiz
al-‘Asqalani write:
“Abu Qalaba’s full name was
‘Abdullah ibn Zayd; he used to live in the city of Basra. He was a great and
knowledgeable man. He was against and had no regards towards ‘Ali (may Allah be
pleased with him). He used to narrate ahadith from people whom he had never met
before, for example: ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Abbas, ‘A’isha, and
Abu Hurayra. 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 he heard them from other people”
[adh-Dhahabi, Mizan at-I’tidal
and al-‘Asqalani, Tahzib at-Tahzib, Biography of Abu Qalaba]
Khalid
ibn Hazza
Hafiz adh-Dhahabi and Hafiz
al-‘Asqalani write:
“Imam Ibn Sa’d Khalid was not an
authentic Imam. Abu Khatam said that hadith narrated by Khalid cannot be used
as evidence. When Khalid came to Syria he told ahadith to the people but the
scholars rejected his narrations. He had also lost his memory. Despite this,
Ibn Mu’in and Nasa’i praised him”
[adh-Dhahabi, Mizan at-I’tidal;al-‘Asqalani,
Tahzib at-Tahzib and Muqaddama Fath al-Bari, Biography of Abu
Qalaba]
Abu Qalaba’s other student Ayyub
also narrated this hadith, but he never mentions raf’ al-yadayn . This hadith
is also found in Sahih al-Bukhari. The scholars of Hadith agree that Ayyub was
more knowledgeable than Khalid.
Nasr
ibn Asim
Hafiz al-‘Asqalani writes:
“Imam Dawud said that he was from
amongst a misled sect, but others said that he repented from his wrong beliefs”
[Tahzib at-Tahzib, Biography of Nasr
ibn Asim)]
Qatada
Imam adh-Dhahabi and Hafiz
al-‘Asqalani write:
“Qatada was a great scholar and a
mufassir [scholar of Tafsir (Quranic exegesis)]. He was very intelligent, and
many scholars praised him. He narrated ahadith of such people whom he had never
heard, met, nor seen. He saw only one Companion of the Prophet, Malik ibn 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 Qatada held wrong
beliefs, the scholars still took narrations of hadith from him (may Allah
forgive him)
[adh-Dhahabi, Mizan al-I’tidal
and Tadhkirat al-Huffaz, Biography of Qatada Basri; al-‘Asqalani, Tahzib
at-Tahzib]
From all the above references, it
cannot be proved that the Prophet (may Allah bless him and grant him peace) did
raf’ al-yadayn all the time. Also, Malik ibn Huwayris 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 Hadith.
Therefore this hadith does not stand at the same level as ‘Abdullah ibn
Mas’ud’s hadith.
The
Third Evidence Used to Support Raf’ al-Yadayn.
Qadi Shawkani writes:
“The Prophet (may Allah bless him
and grant him peace), when performing his last salat, performed raf’ al-yadayn
“
[Nayl al-Awtar, chapter on
Raf’ al-Yadayn]
The people who perform raf’
al-yadayn say that the above narration proves that raf’ al-yadayn 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 al-Bukhari, or Muslim – even Imam
al-Bayhaqi did not include it in his book of sunan. All the narrators of this
hadith are weak.
Examining
the Narrators of the Hadith
‘Abd ar-Rahman Harwi
Imam adh-Dhahabi writes that Harwi
used to fabricate hadith and tell them to people [Mizan al-I’tidal,
Biography of ‘Abd ar-Rahman Harwi]
If Harwi used to fabricate his
narrations of hadith it follows that his narrations cannot be relied upon.
Usamah
ibn Muhammad Ansari (the student of Musa ibn ‘Uqba)
Imam adh-Dhahabi writes:
“Imam Abu Khatim said that Usamah
was not strong in the knowledge of Hadith. Imam Yahya ibn Mu’in said that he
fabricated hadith and attributed them to the great scholars of Hadith. He was a
liar. Imam Daraqutni 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 ahadith are not safe. H
e narrates one hadith that says that you should make du’a’ to Allah Most High when you see a beautiful face, and He will accept it”
e narrates one hadith that says that you should make du’a’ to Allah Most High when you see a beautiful face, and He will accept it”
[Mizan al-I’tidal, Biography
of Usamah ibn Muhammad Ansari]
Qadi Shawkani writes that Usamah ibn
Muhammad Ansari was a liar and he fabricated hadith [al-Majmu’at al-Ahadith,
chapter on Sadaqa, p.67]
It is strange that Qadi Shawkani
wrote in his book that Usamah ibn Muhammad was a liar, and yet despite this
took his narration as evidence in his other book. The other surprising thing is
that Qadi Shawkani 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 raf’
al-yadayn . They are proud and say that they are following the Sunna of
Rasulu’llah (may Allah bless him and grant him peace).
Performing
Salat Without Raf’ al-Yadayn – Proof from Ahadith
Imam Muslim writes:
“Once we were performing salat and
the Prophet (may Allah bless him and grant him peace) came to us and asked us:
‘Why are you doing raf’ al-yadayn as a stubborn horse waving its tail?’ He also
told us: ‘Perform your salat with peace’
[Muslim, chapter on Sukun fi
as-Salat]
The above hadith proves that one
must not perform raf’ al-yadayn in the middle of one’s salat.
Imam Muslim writes in another
narration, after the above:
“Jabir ibn Samrah reported: ‘At the
end of the salat, we used to wave our hands left and right when saying salam.
The Prophet (may Allah bless him and grant him peace) told us not to wave our
hands but only to say the salam.”
The above narrations prove that the
Prophet (may Allah bless him and grant him peace) stopped raf’ al-yadayn as
well as waving the hands during the Prayer.
Imam Humaydi, who was the teacher of
Imam al-Bukhari and Muslim, writes:
” ‘Abdullah ibn ‘Umar said: ‘The
Prophet (may Allah bless him and grant him peace) only performed raf’ al-yadayn
at the beginning of salat, not before or after doing ruku’ ‘ “
[Musnad Humaydi, Vol. 2, p.
277, Maktabah Salafiyya, Madina al-Munawwara]
Imam Ibn Abi Shayba and Imam ‘Abd
ar-Razzaq write:
” ‘Ali (may Allah be pleased with
him) reported: ‘The Prophet (may Allah bless him and grant him peace) performed
raf’ al-yadayn at the beginning of salat.’
” ‘Abdullah ibn Mas’ud and Brabin
Azib reported: ‘We saw the Prophet (may Allah bless him and grant him peace)
only performing raf’ al-yadayn at the beginning of the salat.’
” Aswad, Imam Shabi, Ibrahim
an-Nakha’i, ‘Ali and Ibn Mas’ud’s student (may Allah be pleased with them) only
performed raf’ al-yadayn at the beginning of salat”
[Musnad Ibn Abi Shayba and Musnad
‘Abd ar-Razzaq, Chapter on Raf’ al-Yadayn]
Imam Ibn al-Qasim writes:
“Imam Malik said that Imam Zuhri
told him that he heard from Salim, who said that his father [‘Abdullah ibn
‘Umar] reported, that the Prophet (may Allah bless him and grant him peace)
only performed raf’ al-yadayn at the beginning of the salat and not in any
other part of it.”
This narration also proves that Imam
Zuhri narrated a hadith stating that the practice of raf’ al-yadayn was only
performed at the beginning of the salat.
Imam Malik said that he has no
knowledge of doing raf’ al-yadayn in any other part of the salat apart from the
beginning [al-Mudawwana, chapter on ‘Raf’ al-Yadayn’]
Imam Malik also said:
“To do raf’ al-yadayn is weak,
except at the beginning”
[al-Mudawwana, chapter on
‘Raf’ al-Yadayn’]
How could Imam Malik say that he had
no knowledge of someone who practices raf’ al-yadayn 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’ al-yadayn but he never saw
anyone in Makka or Madina who practiced it. The reason for this is that the
practice of raf’ al-yadayn was abrogated.
Imam at-Tirmidhi writes:
” ‘Abdullah ibn Mas’ud said that he
would perform the salat the way that the Prophet (may Allah bless him and grant
him peace) did. When he performed the salat he only did raf’ al-yadayn at the
beginning of the salat.
“Many Companions of the Prophet (may
Allah bless him and grant him peace), their students (Tabi’un), Sufyan, the
Scholars of Kufa and many other scholars followed this hadith”
[at-Tirmidhi, Bab Raf’
al-Yadayn; Ibn Hazm in his Muhalla (chapter of salat) writes that this
hadith is authentic; Ahmed Shakir, a famous Najdi scholar, also writes that
this hadith is authentic in his Takhrij Ibn Hazm]
Even other scholars wrote this
hadith in their books, for example: Imam Abu Dawud Ibn Abi Shayba, Imam ‘Abd
ar-Razzaq, Imam Abu Ya’la and many others.
Imam at-Tirmidhi wrote in his
narration:
“The Companions of the Prophet (may
Allah bless him and grant him peace), Tabi’un and scholars of Kufa were
performing salat without raf’ al-yadayn .”
[at-Tirmidhi, Bab Raf’
al-Yadayn]
Who
Were the Scholars of Kufa?
Imam Ibn Sa’d, Hafiz Ibn al-Qayyim
and Hafiz Ibn Taymiyya write:
” ‘Umar (may Allah be pleased with
him) 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 (may Allah be pleased with him) sent ‘Abdullah ibn Mas’ud and
Ammar ibn Yasir to teach the people in Kufa. After sixteen or seventeen years,
when ‘Ali (may Allah be pleased with him) became the Khalifa, he transferred
the capital from Madina to Kufa. A large number of Companions (may Allah be
pleased with them) moved to Kufa. They taught people about Islam. Kufa thus
became the centre point for Islamic scholars”
[Tabaqat Ibn Sa’d; Minhaj
as-Sunna Alam al-Muwakki’in, 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.Hafiz al-‘Asqalani writes:
“Imam al-Bukhari travelled to
various cities to gain knowledge of Hadith. He went to the city of Jazeera
twice, Basra four times, and stayed in the Hijaz [Makka and Madina] for six
years. Imam al-Bukhari said himself that he could not account for how many
times he went to Kufa and Baghdad to learn knowledge of Hadith”
[Muqaddima Fath al-Bari,
Biography of Imam al-Bukhari]
Imam at-Tirmidhi’s narrations prove
that no one practiced raf’ al-yadayn in the city of Kufa which became the
centre point of Islamic knowledge and thought. Imam Malik’s narration proves
that no one was practicing raf’ al-yadayn in Makka or Madina, as this practice
had been abrogated.
The
Debate Between Imam Awza’i and Imam Abu Hanifa
These two Imams once debated the
matter of raf’ al-yadayn , and it is described by Sufyan ibn Uyayna:
“Once Imam Abu Hanifa and Imam
Awza’i met in a market in Makka. Imam Awza’i asked Imam Abu Hanifa why he did
not practice raf’ al-yadayn during the salat.
Abu Hanifa: There is no authentic
hadith about practicing raf’ al-yadayn .
Awza’i: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 (may Allah be pleased with him) that the Prophet (may Allah bless him
and grant him peace) practiced raf’ al-yadayn before and after theruku’.
Abu Hanifa: Hamad told me, who was
told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by
‘Abdullah ibnMas’ud (may Allah be pleased with him) that the Prophet (may Allah
bless him and grant him peace) only practiced raf’ al-yadayn at the beginning
of performing his salat and not afterwards.
Awza’i: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 yours.
Abu Hanifa: 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.
Ibrahim is more knowledgeable than Salim; Ikrama is a great scholar and Ibn
Mas’ud is unique.
Imam Awza’i then became silent”
[Musnad Imam Abu Hanifa,
chapter on ‘Raf’ al-Yadayn]
This debate shows that Imam Awza’i
had no other evidence. If he had then he would have presented it to defend his
case in support of raf’ al-yadayn . Imam Abu Hanifa replied so beautifully that
Imam Awza’i was forced to become silent.
Raf ul Yadein only during start
of Salah is proved , It was done in middle of salah as well during salah but
later on Abrogated by Prophet [salehalawaalihi wasalam] and never done again
and many Sahabas [ra] did the same.
Here are few proofs from authhentic hadiths, Imams of hadiths
Proves Abrogation of Raf `al Yaddain
Seeing that i am on a role let me also add that:
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Imam al-Nasa’i in his Sunan (2/195)
proved Abrogation of Raf Ul Yadein
,
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,
in his chapter called
,
باب الرخصة في ترك ذلك,
,
Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn)
Then he mentioned the following narration to support his chapter heading:
[1058 ] أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
,
This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration. and Also abrogation ofRaf ul Yadein
,
Scholars declaring the hadith on abrogation of Raf ul Yadein by Nisai (rah) Sahih,
,
There are many later scholars who declared it Sahih - but they are generally Ahnaf. So, I will not mention them. Let me just mention that those who weakened it - their view is itself weak. Alhamdulillah, this is not the view of some of the Hanafiyya - but it is affirmed by even the Ghayr Muqallid "Salafi" Ulama of the last 50 years! Let me mention these "Salafi" Ulama:
► Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn,also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
.
► Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud(1/143, no. 683)....
,^^^
► Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
,
► Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
,
► Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
,
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Imam Trimdhi
proved Abrogation of Raf Ul Yadein
,
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,
حدثنا هناد حدثنا وكيع عن سفيان عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة قال قال عبد الله بن مسعود
ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا في أول مرة
قال وفي الباب عن البراء بن عازب قال أبو عيسى حديث ابن مسعود حديث حسن وبه يقول غير واحد من أهل العلم من أصحاب النبي صلى الله عليه وسلم والتابعين وهو قول سفيان الثوري وأهل الكوفة
Alqama reports that ‘Abdullah ibn Mas‘ud (Allah be pleased with them) said: Should I not demonstrate the prayer of the Messenger of Allah (Allah bless him and give him peace) for you? He performed the prayer, and did not raise his hands except at the initial takbir
(Sunan al-Tirmidhi 1:59 Hadith: 238, Sunan al-Nasa’i 1:161, Sunan Abi Dawud 1:116).
Imam Abu Isa (Tirimdhi) said on this hadith : The Hadith of Ibn Masud (ra) is Hassan and It is "Ghair Wahid (i.e. Multiply narrated)" from people of knowledge, also narrated from "SAHABA" of Prophet (salallaho alaihi wasalam), Tabiyeen, It is also saying of Sufyan Thawri (i.e. Ameer ul Momineen fil hadith) and Also people of Kufa
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Abrogation of Rafa ul Yadein
PROOF 1
,
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Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 2
,
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,
Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:
‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’.
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 3
,
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,
Hannaad - Wakee’ - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: ‘Abdullah Bin Mas’ood (radhiyallahu anhu) said:
“Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He (Ibn Mas’ood) then performed Salaat and he did not raise his hands except in the beginning once.’
Tirmithi added also that in this regard there is also the narration of Baraa’ Bin Aazib (radhiyallahu anhu): Tirmithi said:
“The Hadith of Ibn Mas’ood is Hasan.
*This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).”
* i.e. The view of Ibn Mas’ood (radhiallahu anhu).
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Abrogation of Rafa ul Yadein
PROOF 4
,
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,
Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Nasaai)
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Abrogation of Rafa ul Yadein
PROOF 5
,
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,
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)
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Abrogation of Rafa ul Yadein
PROOF 6
,
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,
Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.”
(Nasaai)
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Abrogation of Rafa ul Yadein
PROOF 7
,
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,
Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said:
"Should I not show you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf)
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Abrogation of Rafa ul Yadein
PROOF 8
,
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,
Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:
“I performed Salaat with Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
(Daara Qutni)
Ibn Adi has also narrated the above Hadith with his sanad.
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Abrogation of Rafa ul Yadein
PROOF 9
,
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,
Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas’ood - radtfiyallahu anhu) narrated that Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands in the first Takbeer. Then he would not do so again.[
(Tahaawi - Sharhi Ma-aanil Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 11
,
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,
- Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 12
,
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,
Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:
“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi
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Abrogation of Rafa ul Yadein
PROOF 13
,
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,
Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:
“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. [rd]Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
(Tahaawi - Ma-aanil Aathaar)
,
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Abrogation of Rafa ul Yadein
PROOF 14
,
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,
The companions of Abu Hanifah said:
“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it.
(The As-haab of the Masaaneed of Immam Abu Hanifah)
Many other Muhadditheen have similarly narrated in their treatises, compilations and books.
Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood[(radhiyallahu anhu) are jayyid (excellent)in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.
Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in hisTalkhees on the Takhreej of Zaila-ee on Hidaayah.”
[B]
proving above chhain SAHIH
1) Wakee’
Hafiz Ibn Hair says in Tahzeebut Tahzeeb: “Wakee’ Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known asAbu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee’ and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi.
Abdullah Bin Ahmad Bin Hambal narrating from his father said: ‘I have not seen a greater man of knowledge and a man with a greater memory than Wakee’.’”
Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said:
“Wakee’ was the Imaam of the Muslimeen in his time.”
Ibn Ma’een said: “I have not seen a better person than Wakee’.”
According to Mulla Ali Qaari, Wakee’ was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee’ to Yahya Bin Saeed. He classified Wakee’ as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee’.
2) Sufyaan Bin Saeed Bin Masrooq Thauri Kufi
According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen.
Abu Aasim said: ‘Sufyaan is the Ameerul Mu’mineen in Hadith.’ Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan.
All the narrators of the Sihaah Sittah narrate from Sufyaan.
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Abrogation of Rafa ul Yadein
PROOF 15
,
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,
Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.”
(Abdur Razzaq’ s Jaami’)
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Abrogation of Rafa ul Yadein
PROOF 16
,
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,
Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.”
(Musnad Ahmad ibn Hambal)
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Abrogation of Rafa ul Yadein
PROOF 17
,
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,
Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:
“Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).”
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 18
,
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,
Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“I: saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced the Salaat.Then he would not raise his hands until he completed (the Salaat).”
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 20
,
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,
Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).”
(Sharh Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 21
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Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) Similar to the above Hadith (i.e. No. 19)
(Sharh Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 22
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Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:
1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa
(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) a similar Hadith.
(Sharhu Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 23
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Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:
“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said:
‘I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands when he commenced Salaat in the first Takbeer(only).’”
(Daara Qutni)
Here are few proofs from authhentic hadiths, Imams of hadiths
Proves Abrogation of Raf `al Yaddain
Seeing that i am on a role let me also add that:
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Imam al-Nasa’i in his Sunan (2/195)
proved Abrogation of Raf Ul Yadein
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in his chapter called
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باب الرخصة في ترك ذلك,
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Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn)
Then he mentioned the following narration to support his chapter heading:
[1058 ] أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
,
This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration. and Also abrogation ofRaf ul Yadein
,
Scholars declaring the hadith on abrogation of Raf ul Yadein by Nisai (rah) Sahih,
,
There are many later scholars who declared it Sahih - but they are generally Ahnaf. So, I will not mention them. Let me just mention that those who weakened it - their view is itself weak. Alhamdulillah, this is not the view of some of the Hanafiyya - but it is affirmed by even the Ghayr Muqallid "Salafi" Ulama of the last 50 years! Let me mention these "Salafi" Ulama:
► Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn,also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
.
► Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud(1/143, no. 683)....
,^^^
► Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
,
► Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
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► Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
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Imam Trimdhi
proved Abrogation of Raf Ul Yadein
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حدثنا هناد حدثنا وكيع عن سفيان عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة قال قال عبد الله بن مسعود
ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا في أول مرة
قال وفي الباب عن البراء بن عازب قال أبو عيسى حديث ابن مسعود حديث حسن وبه يقول غير واحد من أهل العلم من أصحاب النبي صلى الله عليه وسلم والتابعين وهو قول سفيان الثوري وأهل الكوفة
Alqama reports that ‘Abdullah ibn Mas‘ud (Allah be pleased with them) said: Should I not demonstrate the prayer of the Messenger of Allah (Allah bless him and give him peace) for you? He performed the prayer, and did not raise his hands except at the initial takbir
(Sunan al-Tirmidhi 1:59 Hadith: 238, Sunan al-Nasa’i 1:161, Sunan Abi Dawud 1:116).
Imam Abu Isa (Tirimdhi) said on this hadith : The Hadith of Ibn Masud (ra) is Hassan and It is "Ghair Wahid (i.e. Multiply narrated)" from people of knowledge, also narrated from "SAHABA" of Prophet (salallaho alaihi wasalam), Tabiyeen, It is also saying of Sufyan Thawri (i.e. Ameer ul Momineen fil hadith) and Also people of Kufa
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Abrogation of Rafa ul Yadein
PROOF 1
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Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 2
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Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:
‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’.
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 3
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Hannaad - Wakee’ - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: ‘Abdullah Bin Mas’ood (radhiyallahu anhu) said:
“Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He (Ibn Mas’ood) then performed Salaat and he did not raise his hands except in the beginning once.’
Tirmithi added also that in this regard there is also the narration of Baraa’ Bin Aazib (radhiyallahu anhu): Tirmithi said:
“The Hadith of Ibn Mas’ood is Hasan.
*This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).”
* i.e. The view of Ibn Mas’ood (radhiallahu anhu).
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Abrogation of Rafa ul Yadein
PROOF 4
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Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Nasaai)
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Abrogation of Rafa ul Yadein
PROOF 5
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Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said:
“Ibn Mas’ood (radhiyallahu anhu) said:
‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)
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Abrogation of Rafa ul Yadein
PROOF 6
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Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:
“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.”
(Nasaai)
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Abrogation of Rafa ul Yadein
PROOF 7
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Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said:
"Should I not show you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf)
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Abrogation of Rafa ul Yadein
PROOF 8
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Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:
“I performed Salaat with Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
(Daara Qutni)
Ibn Adi has also narrated the above Hadith with his sanad.
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Abrogation of Rafa ul Yadein
PROOF 9
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Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas’ood - radtfiyallahu anhu) narrated that Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands in the first Takbeer. Then he would not do so again.[
(Tahaawi - Sharhi Ma-aanil Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 11
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- Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 12
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Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:
“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi
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Abrogation of Rafa ul Yadein
PROOF 13
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Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:
“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. [rd]Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
(Tahaawi - Ma-aanil Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 14
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The companions of Abu Hanifah said:
“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it.
(The As-haab of the Masaaneed of Immam Abu Hanifah)
Many other Muhadditheen have similarly narrated in their treatises, compilations and books.
Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood[(radhiyallahu anhu) are jayyid (excellent)in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.
Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in hisTalkhees on the Takhreej of Zaila-ee on Hidaayah.”
[B]
proving above chhain SAHIH
1) Wakee’
Hafiz Ibn Hair says in Tahzeebut Tahzeeb: “Wakee’ Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known asAbu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee’ and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi.
Abdullah Bin Ahmad Bin Hambal narrating from his father said: ‘I have not seen a greater man of knowledge and a man with a greater memory than Wakee’.’”
Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said:
“Wakee’ was the Imaam of the Muslimeen in his time.”
Ibn Ma’een said: “I have not seen a better person than Wakee’.”
According to Mulla Ali Qaari, Wakee’ was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee’ to Yahya Bin Saeed. He classified Wakee’ as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee’.
2) Sufyaan Bin Saeed Bin Masrooq Thauri Kufi
According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen.
Abu Aasim said: ‘Sufyaan is the Ameerul Mu’mineen in Hadith.’ Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan.
All the narrators of the Sihaah Sittah narrate from Sufyaan.
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Abrogation of Rafa ul Yadein
PROOF 15
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Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.”
(Abdur Razzaq’ s Jaami’)
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Abrogation of Rafa ul Yadein
PROOF 16
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Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.”
(Musnad Ahmad ibn Hambal)
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Abrogation of Rafa ul Yadein
PROOF 17
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Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:
“Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).”
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 18
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Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“I: saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced the Salaat.Then he would not raise his hands until he completed (the Salaat).”
(Abu Dawood)
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Abrogation of Rafa ul Yadein
PROOF 20
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Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:
“When Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).”
(Sharh Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 21
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Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) Similar to the above Hadith (i.e. No. 19)
(Sharh Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 22
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Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:
1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa
(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) a similar Hadith.
(Sharhu Sunanul Aathaar)
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Abrogation of Rafa ul Yadein
PROOF 23
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Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:
“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said:
‘I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands when he commenced Salaat in the first Takbeer(only).’”
(Daara Qutni)
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Abrogation of Rafa ul Yadein
PROOF 24
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Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat.”
(Daara Qutni)
In other words, after Salaat Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim) would lift his hands when making dua.
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Abrogation of Rafa ul Yadein
PROOF 25
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Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly as in above hadith
(Daara Qutni)
Proof 26
Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said:
“I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.”
(Daara Qutni)
Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).
Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them.
With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa.
Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him.
Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith.
Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to theMuhadditheen, he is flawless. The compilers of the Sihah Sitta narrate his Ahaadith.
Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....
Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.
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Abrogation of Rafa ul Yadein
PROOF 27
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Jaabir (radhiyallahu unhu) said:
“Rasulullah (Saw) came out (from his house) towards us and said: ‘Why do I see you raising your hands as if(your hands) are the tails of mischievous horses. Be tranquil in Salaat.’”
According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said:
“We use to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:
“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.”
The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa’ Yadain which is the issue now under discussion.
The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat.
Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense
proving above hadith authentic
Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasionwhilst the second was narrated by another raawi on a separate occasion.
Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same ..
. In Hadith No. 26 the raawi says: Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) came out towards us and said ...” This indicates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said these words when he entered the Musjidwhilst the Sahaabah were engaged in Salaat.
In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states:
“When we used to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)...”
The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sall Allahu alaihi wa Aalihi wa Sallim) observed them raising their hands.
The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaafthat these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.
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Abrogation of Rafa ul Yadein
PROOF 28
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Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:
Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said
“Do not raise the hands except in seven places.
1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.”
(Tibraani)
~
lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:
Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).
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Abrogation of Rafa ul Yadein
PROOF 29
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Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).
Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith..
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would open the Salaat,he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).’
(Baihaqi)
Commenting on this narration, Imaam Baihaqi said:
“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.”
Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic.
In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments:
“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).
Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it.It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’
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Abrogation of Rafa ul Yadein
PROOF 30
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Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said..
“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.”
(Musannaf Ibn Abi Shaibah)
Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad.
The author of Bazlul Majhood states that the above.. Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma’een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.
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Abrogation of Rafa ul Yadein
PROOF 31
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Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said..
“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’
(Muatta Imaam Muhammad)
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Abrogation of Rafa ul Yadein
PROOF 32
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Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said..
“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.”
(Ibn Abi Shaibah)
This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.
Proof 32
Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).
(Ibn Abi Shaibah)
Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission....
Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa’ Yadain was abrogated.
Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari:
“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.”....
Hafiz said in ad-Diraayah:
“Its narrators are thiqah(reliable):”
Zaila’i said:
“It is an authentic narration.
proofs on abrogation of Rafulyadein
Proof 33
Imaam Muhammad - Thanri - Husain - Ibraaheem , Ibn Mas’ood (radhiyallahu anhu) - he (i.e. Ibn Mas’ood) would raise his hands when opening Salaat.(ONLY)
(Muatta Imaam Muhammad)
Proof 34
Ibn Abi Shaibah - Wakee’ - Masrood _ Abi Mas’ood - Ibraaheem narrated that Abdulla,h Ibn Mas’ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands.
(Ibn Abi Shaibah)
Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith. )
The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas’ood (radhiyallahu anhu).
However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas’ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas’ood (radhiyallahu anhu).
Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha’i) and A’mash:
“A’mash: When you relate a Hadith to me please do name the chain of narrators.
Ibraaheem: When I say: ‘Abdullah said,’ it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: ‘So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.”
authentic chain of above hadith
The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas’ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas’ood), acclaims:
“The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha’i is the most enlightened of all people with regard to Abdullah (Bin Mas’ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.”
Proof 35
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said:
“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).”
(Muatta Imaam Muhammad)
Proof 36
Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said:
“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).”
(Musannaf Ibn Abi Shaibah)
another proof with authentic chains
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Abrogation of Rafa ul Yadein
PROOF 37
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Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said.
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.”
(Sharh Ma-aanil Aathaar)
Commenting on this Hadith, Imaam Tahaawi said:
“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) making rafa’ (raising the hands) then he abandoned it after Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). .
It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)doing. Thus the proof for this has been established."
Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it., .The sanad of Tahaawi for this Hadith is Saheeh.
Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’:
Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.
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Abrogation of Rafa ul Yadein
PROOF 38
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Abu Bakr Bin Ayyaash narrates that Mujaahid said:
“I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).”
This sanad is Saheeh.
When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated.
Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith as SAHIH
Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim..
Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”.
Yahya Bin Ma-een said: “He is Thiqah.”
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Abrogation of Rafa ul Yadein
PROOF 39
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It is narrated from Abu Hurairah (radhiyallahu anhu) that. he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) than you.”
(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)
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Abrogation of Rafa ul Yadein
PROOF 40
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Ahmad bin Yoonus - Abu Bakr Bin Ayyaash
“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.”
(Tahaawi)
Proof 41
Salah of Prophet (Peace Be Upon Him)
_
Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of the Asha’ri (tribe) and said: O People of Ash’ari tribe come gather with your women and offsprings so that I can teach you the Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this) he performed ablution clearly in order to teach everyone how It is to be done, then he stood and proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), Then he recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said thrice: “Subhan Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida and (they) stood straight, after this Takbir was said and they went into Sajda, then Takbir was said again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah of Messenger of Allah which he used to pray with us during daytime.
[Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]
Hamza Ahmad az-Zareen declared it "Hassan" in their editing of the Musnad Ahamd (Musnad Ahmad, Volume 016, Page No. 463, Publish: Dar al-Hadith al-Qahira, Misr)
Abrogation of Rafa ul Yadein
PROOF 24
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Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat.”
(Daara Qutni)
In other words, after Salaat Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim) would lift his hands when making dua.
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Abrogation of Rafa ul Yadein
PROOF 25
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Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly as in above hadith
(Daara Qutni)
Proof 26
Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said:
“I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.”
(Daara Qutni)
Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).
Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them.
With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa.
Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him.
Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith.
Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to theMuhadditheen, he is flawless. The compilers of the Sihah Sitta narrate his Ahaadith.
Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....
Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.
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Abrogation of Rafa ul Yadein
PROOF 27
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Jaabir (radhiyallahu unhu) said:
“Rasulullah (Saw) came out (from his house) towards us and said: ‘Why do I see you raising your hands as if(your hands) are the tails of mischievous horses. Be tranquil in Salaat.’”
According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said:
“We use to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:
“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.”
The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa’ Yadain which is the issue now under discussion.
The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat.
Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense
proving above hadith authentic
Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasionwhilst the second was narrated by another raawi on a separate occasion.
Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same ..
. In Hadith No. 26 the raawi says: Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) came out towards us and said ...” This indicates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said these words when he entered the Musjidwhilst the Sahaabah were engaged in Salaat.
In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states:
“When we used to perform Salaat behind Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)...”
The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sall Allahu alaihi wa Aalihi wa Sallim) observed them raising their hands.
The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaafthat these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.
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Abrogation of Rafa ul Yadein
PROOF 28
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Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:
Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said
“Do not raise the hands except in seven places.
1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.”
(Tibraani)
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lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:
Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).
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Abrogation of Rafa ul Yadein
PROOF 29
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Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).
Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith..
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would open the Salaat,he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).’
(Baihaqi)
Commenting on this narration, Imaam Baihaqi said:
“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.”
Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic.
In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments:
“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).
Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it.It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’
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Abrogation of Rafa ul Yadein
PROOF 30
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Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said..
“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.”
(Musannaf Ibn Abi Shaibah)
Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad.
The author of Bazlul Majhood states that the above.. Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma’een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.
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Abrogation of Rafa ul Yadein
PROOF 31
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Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said..
“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’
(Muatta Imaam Muhammad)
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Abrogation of Rafa ul Yadein
PROOF 32
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Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said..
“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.”
(Ibn Abi Shaibah)
This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.
Proof 32
Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).
(Ibn Abi Shaibah)
Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission....
Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa’ Yadain was abrogated.
Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari:
“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.”....
Hafiz said in ad-Diraayah:
“Its narrators are thiqah(reliable):”
Zaila’i said:
“It is an authentic narration.
proofs on abrogation of Rafulyadein
Proof 33
Imaam Muhammad - Thanri - Husain - Ibraaheem , Ibn Mas’ood (radhiyallahu anhu) - he (i.e. Ibn Mas’ood) would raise his hands when opening Salaat.(ONLY)
(Muatta Imaam Muhammad)
Proof 34
Ibn Abi Shaibah - Wakee’ - Masrood _ Abi Mas’ood - Ibraaheem narrated that Abdulla,h Ibn Mas’ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands.
(Ibn Abi Shaibah)
Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith. )
The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas’ood (radhiyallahu anhu).
However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas’ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas’ood (radhiyallahu anhu).
Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha’i) and A’mash:
“A’mash: When you relate a Hadith to me please do name the chain of narrators.
Ibraaheem: When I say: ‘Abdullah said,’ it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: ‘So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.”
authentic chain of above hadith
The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas’ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas’ood), acclaims:
“The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha’i is the most enlightened of all people with regard to Abdullah (Bin Mas’ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.”
Proof 35
Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said:
“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).”
(Muatta Imaam Muhammad)
Proof 36
Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said:
“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).”
(Musannaf Ibn Abi Shaibah)
another proof with authentic chains
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Abrogation of Rafa ul Yadein
PROOF 37
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Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said.
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.”
(Sharh Ma-aanil Aathaar)
Commenting on this Hadith, Imaam Tahaawi said:
“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) making rafa’ (raising the hands) then he abandoned it after Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). .
It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)doing. Thus the proof for this has been established."
Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it., .The sanad of Tahaawi for this Hadith is Saheeh.
Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’:
Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.
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Abrogation of Rafa ul Yadein
PROOF 38
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Abu Bakr Bin Ayyaash narrates that Mujaahid said:
“I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).”
This sanad is Saheeh.
When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated.
Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith as SAHIH
Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim..
Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”.
Yahya Bin Ma-een said: “He is Thiqah.”
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Abrogation of Rafa ul Yadein
PROOF 39
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It is narrated from Abu Hurairah (radhiyallahu anhu) that. he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) than you.”
(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)
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Abrogation of Rafa ul Yadein
PROOF 40
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Ahmad bin Yoonus - Abu Bakr Bin Ayyaash
“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.”
(Tahaawi)
Proof 41
Salah of Prophet (Peace Be Upon Him)
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Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of the Asha’ri (tribe) and said: O People of Ash’ari tribe come gather with your women and offsprings so that I can teach you the Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this) he performed ablution clearly in order to teach everyone how It is to be done, then he stood and proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), Then he recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said thrice: “Subhan Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida and (they) stood straight, after this Takbir was said and they went into Sajda, then Takbir was said again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah of Messenger of Allah which he used to pray with us during daytime.
[Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]
Hamza Ahmad az-Zareen declared it "Hassan" in their editing of the Musnad Ahamd (Musnad Ahmad, Volume 016, Page No. 463, Publish: Dar al-Hadith al-Qahira, Misr)
Answering Objection :
Ibn ‘Umar’s (Ra) Narrated: Allāh’s Messenger (Saws) used to beging his Salāt with raising his hands to the level of his shoulders, and do the same when raising himself from Rukū‘ ’
Reply to Objection
Those who follow the Hanafi madhab believethat 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:
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Example
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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)
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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 As Aamir quoted seems to go against some of his other narrations.
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IBn e Umar (Ra) Swore by Allah that
Rafulyadein is biddah
According to Imam Dhabi (rah)
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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.
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(Meezan-ul-I’tidaal, biography of Bishr bin Harab, by Imam dhahabi)
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)
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Examination of Above Narrations
(1) Imam Bukhari’s above narration is against Imam Nasa’ees narration
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(2) 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]
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[Sunan e Abu Dawood chapter Salaah]
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(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]
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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
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Let’s first examine the narrators of ibn Umar’s Hadith -Abdul Malik bin Jurayj and Imam Zuhri.
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Weakness of imam Ibn Jurayj
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Imam Dhabi and Imam Asqalani write:
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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.
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(Tahdheeb-ut-tahdheeb, Meezaan-ul-I’tidaal, Tadhkarat-ul-Huffaz, biography of Abdul Malik ibn jurayj)
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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.
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Weakness of Imam Zuhri
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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)
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.
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Hafidh Asqalanee wrote:
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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)
,
I hope the extreme weakness in chains even in Hadiths quoted by opposers to prove RafulYadein from Ibn e Umar (rah) can be seen, and most Classical scholars rejected it and termed it contradictory due to narrators of the hadiths
weakness in chain in ibn e umar hadith
Tadlees – What is it?
Hafidh Asqalani writes:
The literal meaning of thearabic 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)
,
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Imam Dhahabi and Hafidh Asqalani write
on Tadlees of Imam Zuhri
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,
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).
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Imam Dhahabi writes that Imam Shubah waastee wites
Against Tadlees
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,
“I would rather fall from the skies and be broken to pieces,, than to perform tadlees”
(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)
weakness in chain in ibn e umar hadith
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Hafidh Asqalani writes against
Tadlees again
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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.”
[b
(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)
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Hafidh ibn Kathir writes against
Tadlees
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,
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)
,
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Hafidh Asqalaanee writes
Against Tadlees
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,
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)
,
And Imam Imam Zuhri did Tadlees
more weakness in the hadith
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Idraaj and Imam Zuhri
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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)
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Imam Bukhari writes on Idraj of
Imam Zuhri
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,
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:
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Imam Muslim and Imam Bukhari write:
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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)
imam Zuhri's Idraj and Tadless proves hadith
unauthentic
,
**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.
Here is clear proof that even the same Ibn Umar (ra) rejected Raf al Yaddain when going in ruku and rising from it
,
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,
Translation:It is narrated by Ibn Abi Dawud, who heard from Ahmed bin Yunus, who heard from Abu Bakr bin Ayaash, who heard from Hassayn, who heard from Mujahid that he prayed behind Ibn Umar (ra) and he saw him raising hands only in the beginning of prayer
. [Imam Tahawi in Sharh al Maani al Athaar, Volume No.1, Page No. 222, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]
Here is another proof
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.
,
Translation: 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 Haris in Akhbar ul Fuqaha wal Muhaditheen, Page No. 214]
Ibn ‘Umar’s (Ra) Narrated: Allāh’s Messenger (Saws) used to beging his Salāt with raising his hands to the level of his shoulders, and do the same when raising himself from Rukū‘ ’
Reply to Objection
Those who follow the Hanafi madhab believethat 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:
,
Example
,
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 As Aamir quoted seems to go against some of his other narrations.
,
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IBn e Umar (Ra) Swore by Allah that
Rafulyadein is biddah
According to Imam Dhabi (rah)
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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)
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
,
(2) 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]
,
(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.
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Weakness of imam Ibn Jurayj
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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.
,
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Weakness of Imam Zuhri
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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)
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.
,
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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)
,
I hope the extreme weakness in chains even in Hadiths quoted by opposers to prove RafulYadein from Ibn e Umar (rah) can be seen, and most Classical scholars rejected it and termed it contradictory due to narrators of the hadiths
weakness in chain in ibn e umar hadith
Tadlees – What is it?
Hafidh Asqalani writes:
The literal meaning of thearabic 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)
,
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Imam Dhahabi and Hafidh Asqalani write
on Tadlees of Imam Zuhri
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,
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).
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Imam Dhahabi writes that Imam Shubah waastee wites
Against Tadlees
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,
“I would rather fall from the skies and be broken to pieces,, than to perform tadlees”
(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)
weakness in chain in ibn e umar hadith
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Hafidh Asqalani writes against
Tadlees again
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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.”
[b
(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)
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Hafidh ibn Kathir writes against
Tadlees
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
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)
,
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Hafidh Asqalaanee writes
Against Tadlees
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
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)
,
And Imam Imam Zuhri did Tadlees
more weakness in the hadith
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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 on Idraj of
Imam Zuhri
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
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:
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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)
imam Zuhri's Idraj and Tadless proves hadith
unauthentic
,
**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** ^^^^
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***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.
Here is clear proof that even the same Ibn Umar (ra) rejected Raf al Yaddain when going in ruku and rising from it
,
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,
Translation:It is narrated by Ibn Abi Dawud, who heard from Ahmed bin Yunus, who heard from Abu Bakr bin Ayaash, who heard from Hassayn, who heard from Mujahid that he prayed behind Ibn Umar (ra) and he saw him raising hands only in the beginning of prayer
. [Imam Tahawi in Sharh al Maani al Athaar, Volume No.1, Page No. 222, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]
Here is another proof
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.
,
Translation: 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 Haris in Akhbar ul Fuqaha wal Muhaditheen, Page No. 214]
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Imam al-Sha'bi(rah) encountered 500 Sahabas (Ra)
Who Abrogated Rafulyadein
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Imam al-Sha'bi did not raise his hands after the initial takbir, it is said that he encountered some 500 SAHABA.As for the one from Qays - then he too would only raise once at the beginning of Salah - and this is an Imam from the Tabi'in - who had the great honour in narrating from the Khulafa al-Rashidin, Abu Bakr, Umar, Uthman and Ali - radiallahu anhum ajma'in.
,
It is frankly the case to us that such eminent tabi'in would have only raised their hands only once in Salah if they had seen and imitated their great teachers from the Sahaba doing such like, and a section of the Sahaba must have witnessed al-Nabi (sallallahu alaihi wa sallam) doing the same at some stage in his last days.
So we have here a Tabii and many Salafs who met 500 Sahaba and he would raise his hands only once.....does this outnumber those who narrated Raf ul Yadayn before and after ruku?
,
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Imam Muslim (rah) Proved
Abrogation of RafulYadein too
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,
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.
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Wahabi Ulemas who themselves
Accepted Ibn e Masud hadith and Imam Nisai (RaH)
proof of Abrogation of Rafulyadein
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,
Imam al-Nasa’i in his Sunan (2/195) has a chapter heading called:
باب الرخصة في ترك ذلك
,
Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn). Then he mentioned the following narration to support his chapter heading
,
[ 1058 ] أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration.
,
There are many later scholars who declared it Sahih - but they are generally Ahnaf but it is affirmed by even the Ghayr Muqallid "Salafi" Ulama of the last 50 years! Let me mention these "Salafi" Ulama:
,
Wahabi/Ahle hadith Scholar 1
,
1) Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn, also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
,
Wahabi/Ahle hadith Scholar 2
,
2) Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud (1/143, no. 683)....
,
Wahabi/Ahle hadith Scholar 3
,
3) Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
,
Wahabi/Ahle hadith Scholar 4
,
4) Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
,
Wahabi/Ahle hadith Scholar 5
,
5) Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
Imam al-Sha'bi(rah) encountered 500 Sahabas (Ra)
Who Abrogated Rafulyadein
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Imam al-Sha'bi did not raise his hands after the initial takbir, it is said that he encountered some 500 SAHABA.As for the one from Qays - then he too would only raise once at the beginning of Salah - and this is an Imam from the Tabi'in - who had the great honour in narrating from the Khulafa al-Rashidin, Abu Bakr, Umar, Uthman and Ali - radiallahu anhum ajma'in.
,
It is frankly the case to us that such eminent tabi'in would have only raised their hands only once in Salah if they had seen and imitated their great teachers from the Sahaba doing such like, and a section of the Sahaba must have witnessed al-Nabi (sallallahu alaihi wa sallam) doing the same at some stage in his last days.
So we have here a Tabii and many Salafs who met 500 Sahaba and he would raise his hands only once.....does this outnumber those who narrated Raf ul Yadayn before and after ruku?
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Imam Muslim (rah) Proved
Abrogation of RafulYadein too
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
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.
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Wahabi Ulemas who themselves
Accepted Ibn e Masud hadith and Imam Nisai (RaH)
proof of Abrogation of Rafulyadein
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Imam al-Nasa’i in his Sunan (2/195) has a chapter heading called:
باب الرخصة في ترك ذلك
,
Which means: “Chapter in the dispensation in abandoning that (meaning Raful yadayn). Then he mentioned the following narration to support his chapter heading
,
[ 1058 ] أخبرنا محمود بن غيلان المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن
كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله أنه قال ألا أصلي بكم صلاة رسول الله صلى الله عليه وسلم فصلى فلم يرفع يديه إلا مرة واحدة
This is a clear proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration.
,
There are many later scholars who declared it Sahih - but they are generally Ahnaf but it is affirmed by even the Ghayr Muqallid "Salafi" Ulama of the last 50 years! Let me mention these "Salafi" Ulama:
,
Wahabi/Ahle hadith Scholar 1
,
1) Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn, also declared the Hadith of ibn Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
,
Wahabi/Ahle hadith Scholar 2
,
2) Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud (1/143, no. 683)....
,
Wahabi/Ahle hadith Scholar 3
,
3) Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul authenticated it
,
Wahabi/Ahle hadith Scholar 4
,
4) Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud (3/221)
,
Wahabi/Ahle hadith Scholar 5
,
5) Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above.
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