Juzz Rafa al-Yadain fi as-Salah

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Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Wed Mar 21, 2012 12:02 am

Hadith # 4

أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ , حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عَمْرٍو , حَدَّثَنَا فُلَيْحُ
بْنُ سُلَيْمَانَ , حَدَّثَنِي عَبَّاسُ بْنُ سَهْلٍ , قَالَ : اجْتَمَعَ أَبُو حُمَيْدٍ , وَأَبُو
أُسَيْدٍ , وَسَهْلُ بْنُ سَعْدٍ , وَمُحَمَّدُ بْنُ مَسْلَمَةَ فَذَكَرُوا صَلاةَ رَسُولِ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ أَبُو حُمَيْدٍ : أَنَا أَعْلَمُكُمْ بِصَلاةِ رَسُولِ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , " قَامَ فَكَبَّرَ فَرَفَعَ يَدَيْهِ ، ثُمَّ رَفَعَ يَدَيْهِ حِينَ كَبَّرَ
" لِلرُّكُوعِ , ثُمَّ رَكَعَ فَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ
Abdullah bin Muhammad narrated to us, Abdul Malik bin Umro narrated to us, Fleeh bin Sulaiman narrated to us, ‘Abbaas bin Sahl narrated to us, He said: Abu Humaid, Abu Asaid, Sahl bin Sa’d, and Muhammad bin Muslimah gathered together, there they mentioned about the prayer of the Prophet (peace be upon him), so Abu Humaid said: I know the prayer of Rasulullah (sallallahu alaihi wasallam) more than all of you, “ He (peace be upon him) stood up for prayer and raised his hands, then, when He said the takbeer for ruku’ He raised his hands, then he did ruku’ and put his hands on his knees.

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The Isnad of this Hadith is Hasan. Ibn Khuzaimah (589, 608, 637, 640, 689), Ibn Hibban (494), and Tirmidhi (260) has graded it Sahih (Authentic).
Muhammad bin Yahya al-Zahli said: Whoever hears this Hadith and then doesn’t do rafa’ yadain before and after ruku’, his Prayer is Naasqis (Defective)
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Wed Mar 21, 2012 12:06 am

Hadith # 5


حَدَّثَنَا عُبَيْدُ بْنُ يَعِيشَ , حَدَّثَنَا يُونُسُ بْنُ بُكَيْرٍ , أَخْبَرَنَا ابْنُ إِسْحَاقَ ,
عَنِ الْعَبَّاسِ بْنِ سَهْلِ السَّاعِدِيِّ , قَالَ : كُنْتُ بِالسُّوقِ مَعَ أَبِي قَتَادَةَ ,
وَأَبِي أُسَيْدٍ , وَأَبِي حُمَيْدٍ كُلُّهُمْ يَقُولُ : " أَنَا أَعْلَمُكُمْ بِصَلاةِ رَسُولِ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالُوا لأَحَدِهِمْ : صَلِّ , فَكَبَّرَ ، ثُمَّ قَرَأَ ، ثُمَّ كَبَّرَ
" وَرَفَعَ , فَقَالُوا : أَصَبْتَ صَلاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ


Ubayd bin Ya’aish narrated to us, Yoonus bin Bukair narrated to us, Ibn Ishaaq narrated to us, Al-‘Abbas bin Sahl as-Saa’idi narrated to us, He said: I was with Abu Qatadah, Abu Asaid, and Abu Humaid in the Market. All of them were saying that I know the prayer of rasulullah (sallallahu alaihi wasallam) more than all of you, so they said to Abu Humaid to perform the salaah. Thus, He said the takbeer, then recited (the quraan), then said the Takbeer and raised (his Hands), then (both of them: Abu Asaid, and Abu Qatadah) said: You have performed the Salaah of rasulullah (sallallahu alaihi wasallam) rightly.

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This narration is Hasan. Ibn Ishaaq is a Mudallis, but He has affirmied the hearing in Sahih Ibn Khuzaimah.
Note: This Zaahiriya Nuskha of Juz Rafa’ Yadain contains “Ibn Ishaaq” which is authentic as mentioned in Sahih ibn Khuzaimah also, while in the other Indian Nuskha of Juz Rafa’ Yadain, it is mistakenly written to be “Abu Ishaaq” which is not correct.
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Wed Mar 21, 2012 12:09 am

Hadith # 6


حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ , وَسُلَيْمَانُ بْنُ حَرْبٍ ، قَالا :
أَخْبَرَنَا شُعْبَةُ , عَنْ قَتَادَةَ , عَنْ نَصْرِ بْنِ عَاصِمٍ , عَنْ مَالِكِ بْنِ
الْحُوَيْرِثِ ، قَالَ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَبَّرَ
. " رَفَعَ يَدَيْهِ , وَإِذَا رَكَعَ , وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ


Abul Walid Hishaam bin Abdul Malik, and Sulaiman bin Harb narrated to us, They said: Shu’bah informed us, from Qatadah, from Nasr bin Aasim, from Maalik bin Huwairas, who said: When Nabi (sallallahu alaihi wasallam) said the takbeer (for prayer), he raised his hands, and when he went to ruku’, and when he raised up from ruku’ (He did the same).

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Its Isnad is Sahih. Imam Muslim has narrated it in his Sahih, see hadith # 66.
Note #1: It is proven in Sahih Bukhari and Sahih Muslim that Abu Qilaba Tabi’I (Siqqah) saw Maalik bin Huwairus (after the death of the prophet (peace be upon him)) doing rafa’ yadain before and after ruku’.
Note # 2: The allegation of Nabiyat on Abu Qilabah, and of Kharijiat on Nasr bin Aasim is Mardood (Rejected).
Note # 3: It is not proven from Maalik bin Huwairus in any of the Authentic narrations, to
do rafa’ yadain in the Sujud. The narration of Sunan Nisai, due to the Tadlees of
Qatadah, is Da’eef. This narration from Qatadah is not narrated from Shu’bah but from
Sa’eed bin Abi Arooba, see: Sunan Nisai (672).
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Wed Mar 21, 2012 12:12 am

Hadith # 7


حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْشَبٍ , حَدَّثَنَا عَبْدُ الْوَهَّابِ , حَدَّثَنَا
حُمَيْدٌ , عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ
" عَلَيْهِ وَسَلَّمَ يَرْفَعُ يَدَيْهِ عِنْدَ الرُّكُوعِ


Muhammad bin Abdullah bin Hoshab narrated to us, Abdul Wahhab (As-Saqfi) narrated to us, Humaid narrated to us, from Anas (may Allah be pleased with him), He said: Rasulullah (sallallahu alaihi wasallam) used to raise his hands in ruku’


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The Isnad of this narration, due to the tadlees of Humaid at-Taweel, is Da’eef. Because Humaid At-Taweel was a Famous Mudallis. In Musnad Abi Ya’la, this narration is narrated with these words, “I saw rasulullah (sallallahu alaihi wasallam), He used to start the prayer by doing rafa’ yadain before and after ruku’”, Since this Matn is proven from the other Narrations, therefore, with these words and matn, this hadith of Humaid at-taweel, in the light of Shawahid, is Authentic. Walhamdulillah.
Note: Abdul Wahhab as-Saqafi is declared to be Siqqah and Suduq by the Jumhur of Muhadditheen. Therefore, Even if he is alone in narrating, his Hadith would be considered Sahih or Hasan.
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Wed Mar 21, 2012 12:16 am

Hadith # 8


حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ , حَدَّثَنَا ابْنُ أَبِي الزِّنَادِ , عَنْ مُوسَى بْنِ
عُقْبَةَ , عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ , عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ الأَعْرَجِ
, عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ , عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ
عَنْهُ : " أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا قَامَ إِلَى الصَّلاةِ
الْمَكْتُوبَةِ كَبَّرَ , وَرَفَعَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ , وَإِذَا أَرَادَ أَنْ يَرْكَعَ ,
وَيَصْنَعُهُ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ , وَلا يَرْفَعُ فِي شَيْءٍ مِنْ صَلاتِهِ ,
" وَهُوَ قَاعِدٌ , وَإِذَا قَامَ مِنَ السَّجْدَتَيْنِ رَفَعَ يَدَيْهِ كَذَلِكَ , وَكَبَّرَ


Isma’eel bin Abi Awais narrated to us, Ibn Abi Zanad narrated to us, from Moosa bin Uqbah, from Abdullah bin al-Fadal, from Abdurrehman bin Hurmuz al-A’raj, from Ubaidullah bin Abi Raafi’, from Ali bin Abi Taalib (May Allah be pleased with him), “Verily whenever Rasulullah (sallallahu alaihi wasallam) used to stand up for a Fard (obligatory) prayer, He used to say Takbeer, and used to raise his hands up to his shoulders, and when he would about to go to ruku’, he’d do the same, and when he’d rise up from ruku’ (He’d do the same), and when he would be sitting in his prayer he won’t do rafa’ yadain, and when he used to stand up after two Sujud (Two Units), he would do rafa’ yadain and say Takbeer.”

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This is a Hasan Hadith.

[Continue In Next Post InshAllah]

Note: Avoid this troll(MrPakistan))
Request to Forum Admins: Delete this troll post Jazzak Allahu khyrn and dont allow him to post in this threate till book translation complete.
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

AbuAmin
Posts: 21
Joined: Mon Dec 19, 2011 9:15 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by AbuAmin » Wed Apr 11, 2012 12:23 pm

In the name of Allah, the Most Merciful, the Most Beneficial

This is regarding the sahih mutawaatir hadeeth (mutawaatir: a hadith which is narrated by a very large number of reporters, such that it cannot be supposed that they all agreed on a lie) of raising of the hands before and after the bowing in the Salaat. This has been authentically reported in Sahih Bukhari, Sahih Muslim, and Sunan Abu Dawud.  Why do the Hanafis not accept this hadith? What's their reasoning for not acting upon this sahih hadith?  Was this hadith not available to Abu Haneefah (rahimahullah) at his time? What could be the reasons for this?

Al-Bukhaari (735) and Muslim (390) narrate from ‘Abd-Allaah ibn ‘Umar (may Allah be pleased with them both), who said that the Messenger of Allah (peace and blessings of Allaah be upon him) used to raise his hands to shoulder level when he started to pray, when he said “Allaahu akbar” before bowing in rukoo’, and when he raised his head from rukoo’.

The majority of scholars followed this hadeeth and said that it is mustahabb for the worshipper to raise his hands at the points mentioned in the hadeeth. 

Imaam al-Bukhaari (may Allaah have mercy on him) wrote a separate book on this issue which he called Juz’ fi Raf’ al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhaari said, “Al-Hasan did not exclude any of the Sahaabah from that, and it was not proven that any one among the Sahaabah did not raise his hands.”  See al-Majmoo’ by al-Nawawi, 3/399-406. 

We do not know whether the ahaadeeth about raising the hands reached Abu Haneefah (may Allah have mercy on him) or not, but they did reach his followers. But they did not follow them because they had other ahaadeeth and reports which said that the hands should not be raised except when saying “Allaahu akbar” at the beginning of the prayer. 

These ahaadeeth include the following:  

The hadeeth narrated by Abu Dawood (749) from al-Baraa’ ibn ‘Aazib, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action). 

The hadeeth narrated by Abu Dawood (748) from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: “Shall I not lead you in prayer as the Messenger of Allaah (peace and blessings of Allaah be upon him) did?” Then he prayed and he only raised his hands once. See Nasb al-Raayah by al-Zayla’i, 1/393-407. 

But these ahaadeeth were classed as da’eef (weak) by the imams of hadeeth.

The hadeeth of al-Baraa’ was classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafa’i, al-Humaydi the shaykh of al-Bukhaari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhaari, and others. 


The hadeeth of Ibn Mas’ood was classed as da’eef by ‘Abd-Allaah ibn al-Mubaarak, Ahmad ibn Hanbal, al-Bukhaari, al-Bayhaqi, al-Daaraqutni and others. Similarly, the reports which were narrated from some of the Sahaabah about not raising the hands are all da’eef. We have quoted above the words of al-Bukhaari (may Allaah have mercy on him): “…it was not proven that any one among the Sahaabah did not raise his hands.” See Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223. 

Once it is proven that these ahaadeeth and reports which say that the hands should not be raised are weak, then the ahaadeeth which say that the hands should be raised remain strong with no opposing reports. Hence the believer should not fail to raise his hands at the points in prayer described in the Sunnah. He should strive to make his prayer like the prayer of the Prophet (peace and blessings of Allaah be upon him) who said, “Pray as you have seen me praying.” (Narrated by al-Bukhaari, 631). Hence ‘Ali ibn al-Madeeni, the shaykh of al-Bukhaari, said: “It is the duty of the Muslims to raise their hands when they bow in rukoo’ and when they stand up from rukoo’.” Al-Bukhaari said: “ ‘Ali was the most knowledgeable of the people of his time.”

Once the Sunnah has been explained clearly, no one has the right to ignore it, following whoever among the scholars said that. Imaam al-Shaafa’i (may Allah have mercy on him) said: “The scholars are agreed that if the Sunnah of the Prophet (peace and blessings of Allaah be upon him) becomes clear to a person, it is not permissible for him to ignore it in favour of the opinion of anyone.” Madaarij al-Saalikeen, 2/335. 

“If a man is following Abu Haneefah or Maalik or al-Shaafa’i or Ahmad, and he sees that the view of another madhhab concerning a given matter is stronger, and he follows that, then he has done well, and that does not detract from his religious commitment or good character. There is no scholarly dispute on this point. Rather this is more in accordance with the truth and is more beloved by Allaah and His Messenger.” (Said by Shaykh al-Islam – may Allah have mercy on him – in al-Fataawa, 22/247). 

The scholars who said that the hands should not be raised based on their own ijtihaad are to be excused, for they will be rewarded for their ijtihaad and their seeking the truth, as the Prophet (peace and blessings of Allah be upon him) said: “If a judge passes judgement based on his own ijtihaad and he is correct, he will have two rewards; if he passes judgement based on his own ijtihaad and he makes a mistake, he will have one reward.” (Narrated by al-Bukhaari, 7352; Muslim, 1716). See Raf’ al-Malaam ‘an al-A’immah al-A’laam by Shaykh al-Islam Ibn Taymiyah.

Note: 

There is a fourth place where it is mustahabb to raise the hands during prayer; that is when standing up after the first Tashahhud for the third rak’ah.

When pronouncing Takbeer al-Ihraam (the first Takbeer), when bowing in Rukoo’, when rising from Rukoo’ and when standing up after the first Tashahhud. Ibn ‘Umar (may Allaah be pleased with him) narrated that when the Prophet (peace and blessings of Allaah be upon him) started his prayer, he would say “Allaahu akbar” and raise his hands, when he bowed in rukoo’ he would raise his hands, when he said “Sami’a Allaahu liman hamidah [Allaah hears those who praise Him]” he would raise his hands, and when he stood up after two Rak’ahs he would raise his hands. (Reported by al-Bukhaari, 2/222; Abu Dawood, 1/197).

The meaning of “when he stood up after two Rak’ahs he would raise his hands” is, when he stood up after the first Tashahhud.

The hands may be raised to the level of the shoulders or the ears. See Al-‘Ayni fi’l-‘Umdah, 5/7; Sharh Muslim by al-Nawawi, 4/95; Sifat Salaat al-Nabi by al-Albaani, 87.

Imaam Abu Haneefah (rahimahullah) would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:

"Our belief, as well as that of every researcher into Imaam Abu Haneefah (rahimahullah), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."

Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.

Since this is the justification for why Abu Haneefah (rahimahullah) has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between. "Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful." (Al- Hashr 59:10) 

Source: The Prophets Prayer Described by Sheikh Albanee & islamqa

May Allah SWT help us all to know the truth and follow it regardless of our conditioning and the madhhab of our fathers and so on. Aameen.

And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا

Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting, but they have never changed in the least. (Quran 33:23)

AbuAmin
Posts: 21
Joined: Mon Dec 19, 2011 9:15 pm

Juzz Rafa al-Yadain fi as-Salah

Post by AbuAmin » Tue Apr 17, 2012 7:13 am

In the name of Allah, the Most Merciful, the Most Beneficial
On Raising the Hands in Prayer
by Abû al-‘Alâ Muhammad ‘Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî


Translated by Abu Rumaysah
Discussion Of The Hadith Of Bara’a Bin ‘Azib And Ibn Mas’ud
His saying, "Waki' narrated to us" He is ibn al-Jarrah.
His saying, "from Sufyan" He is ath-Thawri.
His saying, "from 'Asim bin Kulayb"
Al-Hafidh said in his introduction to al-Fat’h,
“'Asim bin Kulayb al-Jarmi: he was declared thiqah by an-Nasa'i and ibn al-Madini said, 'he is not depended upon in that which he is alone in narrating'."

His saying,"so he prayed and he did not raise his hands except the first time." This is depended upon by those who state that the raising of hands at the time of going into ruku' and rising from it is abrogated. However this hadith is da'if as you will come to know and there is no authentic hadith to support this stance.

His saying, "and the hadith pertaining to this are reported from Bara'a bin 'Azib"
He said, "I saw the Messenger of Allah (SAW) when he started the prayer raise his hands to near his ears, then he did not repeat that."

Reported by Abu Dawud and ad-Daruqutni and it is from the narration of Yazid bin Abu Zayd from 'Abdur-Rahman bin Abu Layla from him (i.e. Bara'a). The Hadith Masters (Huffadh) have agreed that his saying, "then he did not repeat that" is mudraj[1] in the narration from the saying of Yazid bin Abu Ziyad. The hadith is reported from Bara'a without the addition by Shu'ba, ath-Thawri, Khalid at-Tahhan, Zuhayr and other Hadith Masters.[2]

Al-Humaydi said, "this narration was narrated by Yazid, and Yazid added to it.”

 'Uthman ad-Darimi said, quoting from Imam Ahmad, "it is not authentic." Similarly al-Bukhari, Ahmad, Yahya ad-Darimi, al-Humaydi and others declared it to be da'if.

Yahya bin Muhammad Yahya said, "I heard Ahmad bin Hanbal saying, 'this hadith is flimsy, Yazid used to narrate this for a period of time in his life without saying, "and he did not repeat that", and when he had suggestions whispered to him, he mentioned it.'"


This was mentioned by al-Hafidh in at-Talkhis [p. 83] and he added that "ad-Daruqutni reported this hadith via the route of 'Ali bin 'Asim; from Muhammad bin Abdur-Rahman bin Abu Layla; from Yazid bin Abu Ziyad. Ibn Abi 'Asim said, 'I went to Kufah and I met Yazid bin Abu Ziyad and he narrated this hadith to me but he did not mention, "then he did not repeat that", so I said to him, 'verily ibn Abu Layla narrates this hadith to me from you and in it is, "then he did not repeat that"'. He replied, 'I have not preserved this'"[3]

His saying, "the hadith of ibn Mas'ud is a hasan hadith" It is reported by Ahmad and Abu Dawud, at-Tirmidhi declared it hasan and ibn Hazm declared it sahih. Ibn al-Mubarak declared it da'if and said, "the hadith of ibn Mas'ud is not established." as mentioned by at-Tirmidhi.

Abu Dawud said in his Sunan [p. 272] after reporting this hadith, "this hadith is a summary of a long hadith and it is not sahih with this wording."[4]

Imam Bukhari said in Juz' Raf'i-l-Yadayn after mentioning the hadith, "Imam Ahmad said, narrating from Yahya bin Adam who said, 'I saw the hadith of 'Abdullah bin Idris; from 'Asim bin Kulayb, and there was not in it, "then he did not repeat that" '. This is more authentic as the [contents of a] book are more preserved according to the People Knowledge because a man narrates something, then he consults the book and it is as it is in the book. Al-Hasan bin Rabi' narrated to us; from ibn Idris; from 'Asim bin Kulayb; from 'Abdur-Rahman bin al-Aswad; 'Alqama narrated to us that,''Abdullah [i.e. ibn Mas'ud] said, "the Messenger of Allah (SAW) taught us the prayer" so he stood and made takbir and raised his hands, then performed the ruku' and put his hands together between his knees. This reached Sa'd who said, 'my brother has spoken truthfully but we used to do that in the beginning of Islam, then we were commanded with this [i.e. placing the hands on the knees in ruku').' Imam Bukhari said: and this is what is preserved according to the People of Research into the hadith of ibn Mas'ud"

Al-Hafidh ibn 'Abdi-l-Barr said in at-Tamhid, "as for the hadith of ibn Mas'ud, 'shall I not pray with you the prayer of the Messenger (SAW)' so he prayed and did not raise his hands except once then indeed,  Abu Dawud said, 'this is a summary of a long hadith and it is not sahih with this meaning'. Al-Bazzar said, 'it is not established and the likes of this is not depended upon.' As for the hadith of ibn 'Umar mentioned in this chapter then the hadith was said in Madinah and is sahih, having no narrators accused of anything. The likes of what he reports has been narrated from more than twelve Companions."

Al-Hafidh az-Zayla'i said in Nasb ar-Rayah, "ibn Abi Hatim said in Kitabu-l-'Ilal, 'I asked my father about the hadith related from Sufyan ath-Thawri; from 'Asim bin Kulayb; from 'Abdur-Rahman bin al-Aswad; from 'Alqama; from 'Abdullah "that the Prophet (SAW) stood and made takbir and raised his hands and then did not repeat that." My father said, "this is a mistake, and it is said the mistake is from ath-Thawri for a group of people have narrated from 'Asim and all of them have said, "that the Prophet (SAW) stood in prayer and he raised his hands, then he performed the ruku' and placed his hands together between his knees." Not one of them narrate what ath-Thawri reports." ' "

Al-Hafidh ibn Hajr said in at-Talkhis, "this hadith is declared hasan by at-Tirmidhi and sahih by ibn Hazm. Ibn al-Mubarak said, 'it is not established with me' and ibn Abi Hatim said from his father that 'this hadith is a mistake'. Ahmad bin Hanbal and his Shaykh Yahya bin Adam said, 'it is da'if'. Al-Bukhari quoted this from them and followed them in their verdict. Abu Dawud said, 'it is not authentic.' Ad-Daruqutni said, 'it is not established'. Ibn Hibban said in as-Salah, 'this is the best narration that the people of Kufah narrate with regards to negating raising the hands in prayer at the ruku' and at rising from it. In reality it is the weakest of things to depend on because it has defects that invalidate it'"[5]

So with all of this it is established that the hadith of ibn Mas'ud is not sahih or hasan, rather it is da'if and the likes of it is not used as proof. As for the declaring of it to be hasan by at-Tirmidhi then that is not to be depended upon due to his being lenient in his verdicts [of authenticity]. As for ibn Hazm declaring it sahih then what is obvious is that his authentication is from the point of view of sanad (chain of narration) and it is known that the authenticity of the sanad does not necessitate the authenticity of the matn (text). This despite the fact that the declaring sahih of ibn Hazm is not to be depended upon in the light of it being declared da'if by these precise Hadith Masters. So depending upon this weak hadith for leaving the raising of hands and its abrogation except when commencing [the prayer] is not correct.

Even if we concede and accept that the hadith of ibn Mas'ud is sahih or hasan, then what is obvious is that ibn Mas'ud forgot about it as he forgot about many matters.


Al-Hafidh az-Zayla'i said in Nasb ar-Rayah, quoting from the author of at-Tanqih that, "there is nothing strange in the forgetting of ibn Mas'ud, for ibn Mas'ud forgot from the Qur'an that which the Muslims afterwards did not disagree upon - the mu'awwadhatain (i.e. including them as part of the Qur'an)[6]. He forgot about that which the scholars have agreed as regards its abrogation, like placing the hands together [between the knees when in ruku'][7] and how two people stand behind the Imam[8]. He forgot about that which the scholars do not differ about that the Prophet (SAW) prayed subh at its time on the Day of al-Nahr. He forgot how the Prophet (SAW) combined [prayers] on 'Arafah and he forgot about that which the scholars do not differ about with regards to placing the elbow and the forearm on the floor in prostration. He forgot how the Prophet (SAW) used to recite, "wa ma khalaqadh dhakara wal untha"[9]. So if it is possible that ibn Mas'ud forgets the likes of these in prayer then how is it not possible that he forgets the raising of the hands?'"[10]

If we accept that ibn Mas'ud did not forget this, then the ahadith of raising the hands in three places takes precedence over the hadith of ibn Mas'ud. This is because it has been narrated by such a large number of Companions (RAA) to the extent that as-Suyuti said, “the hadith of raising hands [at ruku'] are mutawatir from the Prophet (SAW)” as you have come to know in what has preceded.

Al-'Ayni said in Sharhu-l-Bukhari, "from amongst the methods of choosing the stronger opinion [is to consider] the large number of narrators and the fame of what is narrated. Even if one of two narrations is narrated by one and the other by two, then the one narrated by two takes precedence in acting upon."

Al-Hafidh al-Hazimi said in Kitabu-l-I'tibar, "and from what makes one hadith weightier than another is the number of narrations of one of them. This fact is taken into consideration in the subject of narration because it takes one closer to that which necessitates definitive knowledge - the mutawatir hadith."

Furthermore the hadith of ibn Mas'ud does not lend evidence to the abrogation of raising hands except at the beginning [of the prayer] rather it lends evidence to it not being obligatory. Ibn Hazm said in his discussion of the hadith of Bara'a bin 'Azib mentioned previously, "if it is authentic, it is evidence that he (SAW) did that [i.e. leave the raising of the hands at ruku'] to explain its permissibility, so there is no contradiction between it and the hadith of ibn 'Umar and others."[11]

I say: and all of this is if one concedes to the fact [that the hadith is indeed authentic], and if not then the hadith of ibn Mas'ud is da'if and is not to be used as a proof as you have come to know.


His saying, "and of this opinion were more than one of the people of knowledge from the companions of the Prophet (SAW)" That is what is narrated from 'Umar, 'Ali and ibn 'Umar RA.[12]

May Allah SWT help us all to know the truth and follow it regardless of our conditioning and the madhhab of our fathers and so on. Aameen.

And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad.
--------------------------------------------------------------
Footnotes

1 i.e. an addition to the hadith interpolated by one of its narrators, in this case Yazid, and therefore not from the words or actions of the Prophet (SAW).
2 Talkhis al-Habir [1/400].

3 Talkhis al-Habir [1/401].

4 'Awn al-Ma'bud [2/446].

5 Talkhis al-Habir [1/402].

6 Some of the scholars mentioned that ibn Mas'ud only rejected the fact that they should be written in the mus`haf, not that he rejected their actually being a part of the Qur'an. For a detailed discussion concerning this refer to Fat`hu-l-Bari [8/963-964].

7 An-Nawawi, Sharh Sahih Muslim [5/13] said, “our madh`hab and the madh`hab of the entirety of the scholars is that it is the Sunnah to place the hands upon the knees [during ruku'] and that it is reprehensible to place the hands together between the knees (tatbiq). [All scholars that is] except ibn Mas'ud and his two companions 'Alqamah and al-Aswad, for they held that the Sunnah was tatbiq because the abrogating text did not reach them. The abrogating text is the hadith of Sa'd bin Abi Waqqas (RA). The correct opinion is the opinion of the majority due to the existence of an explicit abrogating text.”

8 As-Sarakhsi, al-Mabsut [chpt. Iftitahu-s-Salah] said, “as for that which is reported that ibn Mas'ud (RA) prayed with 'Alqamah and al-Aswad in one house, [leading them] by standing in the middle of them [in the same row], then Ibrahim an-Nakha'i (RH) said that this was due to lack of space in the house. However the most correct view is that this was the actual opinion of ibn Mas'ud (RA) and this is why the [author] said in his book, "and if the Imam does not come forward but prays with them, then their prayer is complete."…”

An-Nawawi, Sharh Sahih Muslim [5/14] said, ”this is the opinion of ibn Mas'ud and his two companions. All of the scholars from amongst the Companions differed with them on this as did all scholars to this day saying that if there are two people with the Imam then they should form a row behind him. This is due to the hadith of Jabir and Jabbar bin Sakhr.”

The hadith concerning this action of ibn Mas'ud is to be found in Muslim [chpt. 'The recommendation of placing the hands on the knees in ruku' and the abrogation of tatbiq'].

9 Qur'an [92:3].

10 The editors to Zad al-Ma'ad of ibn al-Qayyim, Shu'ayb and 'Abdu-l-Qadir al-Arna'ut, in there footnotes [1/218-219] endorse these words of az-Zayla'i and refer them to Nasb ar-Rayah [1/394, 397]. Similarly an-Nawawi quotes this in Majmu'

11 It is in this light that the narrations from some of the Companions that they did not raise their hands at ruku' are to be understood. This is especially true as the basic principle is the absence of abrogation.

12 Ash-Shawkani, Nayl al-Awtar [2/202] said, "...and they seek support also with what is reported from ibn 'Abbas that he said, 'the Messenger of Allah (SAW) used to raise his hands whenever he made ruku' and whenever he rose from it. Then it came about that he raised them at the commencement of prayer only and left the rest.' Ibn al-Jawzi reported it and said, 'it has no basis, and I do not know who narrates it and what is authentic from ibn 'Abbas contradicts this.'

The like of this narration is reported from ibn Zubair. Ibn al-Jawzi said, ”it has no basis and I do not know who narrates it and what is authentic from ibn Zubair contradicts this.' "

Ibn al-Jawzi, al-Mawdu'at [2/97 chpt. "The forbiddance of raising hands at prayer except when commencing it"] also mentions a hadith narrated by Abu Hurayrah and Anas, "the one who raises his hands in prayer, then there is no prayer for him," and declared it to be fabricated.

Likewise adh-Dhahabi endorsed this in his Tartib to al-Mawdu'at [no.471].
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا

Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting, but they have never changed in the least. (Quran 33:23)

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Fri May 11, 2012 1:30 pm

Bismillâhi-r-Rahmâni-r-Rahîm

Al-Hamdulillâhi Was-Salâtu Was-Salâmu 'Alâ Rasûlillâh, Wa Ba'd:

As-Salâmu 'Alaikum Wa Rahmatullâhi Wa Barakâtuh

I was create this threate for written the book of Imam Bukharee rahimullah regarding matter of Rafa al- Yadain.
I wasnt make this category for debate you guys start to such act here...
i was report to forum admin that please remove such posts from this threate still forum admins did not take action on it.
anyways now i think its useless to continue written book translation here, because people are ignorent even not see why this threate been created and for what purpose.

anyways...

Wa Alaykum Assalam Wa Rahmatullah Wa Barkatuhu.
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

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Nisa
Posts: 701
Joined: Mon Apr 18, 2011 7:28 am

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Nisa » Sun May 13, 2012 6:51 am

WaAlaikumusalam Warahmatullahi Wabarakatuh

Fundamental: Akhi, Ibn Taymiyyah said: "If I remained silent and you remained silent, then who will teach the ignorant?" I request you to please continue with the posting to educate others, in hope that Allah ta'la opens the hearts & eyes of some and guides all towards the truth and on to the straight path. May Allah t'ala reward you for your efforts. Allahumma Ameen 

Nisa.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

Fundamental
Posts: 37
Joined: Sat Jan 30, 2010 9:53 pm

Re: Juzz Rafa al-Yadain fi as-Salah

Post by Fundamental » Thu Aug 23, 2012 4:53 am

Bismillâhi-r-Rahmâni-r-Rahîm

Al-Hamdulillâhi Was-Salâtu Was-Salâmu 'Alâ Rasûlillâh, Wa Ba'd:

As-Salâmu 'Alaikum Wa Rahmatullâhi Wa Barakâtuh
ok sisty Nisa, I will continue it in sha Allaah.

Jazzak Allaahu khyr for remind me good saying of Shaykh ul Islaam ibn Taymiyyah may Allah mercy upon him aameen.
وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحاً وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."

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