Imam Abu Hanifah - A Tribute to a Salafi [Archive]

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Abu_Abdallah

22nd May 2007, 10:09 AM

In the Name of Allah,

This is my tribute to Imam Abu Hanifah, may Allah sanctify his soul and grant him paradise! Whoever wants to share in posting the good, you are welcome and I would be delighted to see that. If anyone wants to mention a man's faults or to relate what has been reported concerning that, please don't post - yet.

Let us bring all the good that has been said concerning Imam Abu Hanifah and mention not a single thing that conflicts with it, untill nothing else of all that good is left: not in the works of Muhammad b. al-Hasan and Abu Yusuf, who lived during his life, untill our day (i.e. approx. 1275 years). So long a single statement, worthy as part of a magnificent tribute to this believer in Allah, exist we shall not mention the bad. Rather, I ask you to mention what conflicts with all of this after we finished the good. And yes, it take maybe decades or it would be impossible to mention anything bad if I place this condition upon you; but at least, when we've mentioned all the fine, excellent, great and beautiful what has been related then I don't think anyone would feel in his heart a need to mention what opposes it.

Who am I to set up conditions in a thread, on this forum were freedom is guaranteed? I'm nobody. I hope however that neither a friend or foe disagree with this. And if he does, let hem make his own thread wherever and do what he likes.

al-Fudayl b. 'Iyâd (d.187) said:

"Abu Hanifa was a Fâqih, known for Fiqh, famous for Wara', very wealthy and known for graciousness towards all those who visited him. He was steadfast in teaching knowledge, night and day. He was often silent, a man of few words. When a question on the lawful or unlawful would come to him, he was good at pointing out the truth, keeping away from the ruler['s desire]."

Shu'ba b. al-Hajjâj (d.160) said about him when he heard he died:

"With him the Fiqh of Kufah disappeared. Allah raised him over us and himself by His Mercy."

Abu Dawud al-Sijistani (d.275) said:

"May Allah have mercy upon Malik, for he was an Imam. May Allah have mercy upon al-Shafi'i, for he was an Imam. May Allah have mercy upon Abu Hanifah, for he was an Imam."

And there are many, many more hoping to continue it from time to time (as a sticky, please).

Abuz Zubair

22nd May 2007, 03:23 PM

JK for this beautiful, albeit, endless thread. I hope this thread never dies out.

Mar'i b. Yusuf al-Hanbali writes in Tanweer Basa'ir al-Muqallidin:

"A chapter on Abu Hanifa being amongst the leading traditionists

Be certain! - may God give you the ability - that Imam Abu Hanifa was from the leading Huffadh of Hadeeth, contrary to the claim of those who envy him. As it has already preceded that he took Hadeeth from 4000 hadeeth masters from the Imams of the Tabi'in and others. If it was not for the great concern he had for hadeeth, he would not have been able to derive legal rulings, for he was the first person to extract rulings from texts. The great Imams such as Ibn Ma'in, Ibn al-Madini, al-A'mash and Yazid b. Harun testified for his memorisation, his knowledge of hadeeth and his trustworthiness, as it has already preceded us in the chapter listing the laudatory comments about him by various Imams"

p. 82

More later, inshaaAllah.

Abul-Fadl

22nd May 2007, 07:59 PM

salam 'alaykum

Im not from any of the hanafi areas and nor do i study his mad-hab but with-out-doubt he is imam ul-'adham, blessed and from the few rahimallah.

Here are some narations i found on Abu Hanifa

Sufyan ibn 'Uyayna said:

"The first person to make me a hadith scholar was Abu Hanifa"

(al-Jawahir al-mudi’a 1/30)

Suwayd ibn Sa'd reports that Sufyan ibn 'Uyayna said:

"The first person to encourage me to relate hadiths was Abu Hanifa. When I arrived in Kufa, he declared that this person possesses the largest number of narrations from 'Amr ibn Dinar. [On hearing this] people began to gather around me, and I began to relate to them"

(i'lal as-sunan 19/ 315)

'Abdullah ibn al-Mubarak said:

"If Allah had not benefited me through Abu Hanifa and Sufyan al-Thawri, I would have been just like any ordinary person"

(Tabyid as-sahifa /1617).

Abu Yusuf said,

" I have never opposed Abu Hanifa on any issue, then went back and pondered over it, except to find his opinion more superior [to mine] and more benefiting in terms of the hereafter. At times, I would hold on to a particular hadith, but he would prove to possess more insight concern*ing its authenticity.

There were times when he would strongly defend a certain opinion, and I would visit the scholars of Kufa to see if I could find some [other] hadiths to support his opinion. Sometimes I would return with two or three hadiths, and he would remark concerning one of them, "This is not strong," or concerning another, "This one is not linked." I would exclaim in amazement, "How do you say this when they support your opinion?" He would reply, "I possess insight into the knowledge of Kufa"

(al-Khayrat al-hisan /69)

Keep this thread going........

Umm Ahmed

22nd May 2007, 08:28 PM

Taken from heroes of Islam ( dar usalaam)

As a teacher, our hero used to support all his needy students in order for them to devote all their time to learning. His encouragement of education made him very generous even to scholars. It is reported that when he wanted to buy clothes for himself or his family, he would do the same for some of the scholars he knew. In fact, our hero's generosity reached everyone that came in contact with him. One day he was walking down the street when he noticed a man trying to hide from him. Abu Haneefah asked the man, “Why are you trying to hide from me?” When he was told that he owed our hero 10,000 dirhams and was embarrassed because he could not pay the money to him, our hero informed the man that he no longer wanted the loan back. He further asked the man to forgive him for causing him so much trouble and feeling of embarrassment!

Abu wakee

23rd May 2007, 01:16 AM

Subhan Allah! Amazing thread.

Barak Allahu feekum.

Abu Maryam PK

23rd May 2007, 08:36 AM

Abu_Abdallah

23rd May 2007, 12:40 PM

Please, if everyone abides by the shart I set up we shall reach - some day - the reports that conflict with the positive. Surely, we shall mention then those statements of the A'imma such as Ahmad, al-Nasa'i etc. But so long we don't reach that stage, I beg all to follow this course.

Ibn Taymiyyah (d.728) stated:

"And this is is so because to the Imams has been ascribed in matters of jurisprudence (al-furu') groups from the Ahl al-Bida' wa'l-Ahwa' who oppose them in matters of creed (al-usûl), at the same time they (i.e. the Imams) disassociate of those following; and this is famous. In that time there had been many from the Jahmiyyah and the Qadariyyah, from the Mu'tazilites and other then them, who ascribed to the Madhhab of Abu Hanifah in matters of jurisprudence. At the same he (i.e. Abu Hanifah) and his fellows were of the most dissassociate people from the Mu'tazilah. And their speech with regard to that is famous, untill Abu Hanifah said: 'May Allah Curse 'Amr b. 'Ubayd! He opened for the people Kalâm about the A'râd and the Ajsâm.' He said: 'Speech of the Philosophers! Upon you is the Book and the Sunnah, and leave that what is innovated for it is newly invented.' And Abu Yusuf said: 'Whosoever seeks knowledge by Kalâm has become a Zindiq!' Abu Yusuf intended [by this statement] the settlement of capital punishment upon Bishr al-Marisi when he spoke of something of stripping of the Attributes, untill he (i.e. al-Marisi) became afraid of him and fled."

Abu Maryam PK

23rd May 2007, 01:57 PM

http://www.ahlalhdeeth.com/vb/showthread.php?t=94142&highlight=%CD%E4%ED%DD%C9

Abu_Abdallah

23rd May 2007, 04:42 PM

http://www.ahlalhdeeth.com/vb/showthread.php?t=94142&highlight=%CD%E4%ED%DD%C9

I don't know which voice inside you, dear brother, makes you post this link or anything like it. I'm not the host here, but is it so difficult to abide by what I requested friendly? I hope you see the purpose of this thread?

Why don't you bring out all that is mentioned in that thread concerning the Imam's reliability in terms of positive verdicts and post them here (and translate them). If we exhausted all the good, I promiss you, I would do my utmost to bring a lot of bad afterwards; not in order to incriminate the man, who reached what he strived for in this dunya, nor to discredit him in terms of expertise (in any islamic scientific subject).

PS: I maybe agree with you when it comes to the lower expertise of the Imam in terms of Riwayat al-Hadith, as stated by several scholars of old, those who lived in the classical period, and those in modern times (from the Salaf, their students, the Imams of the ending period of Riwayah, those who lived after the fall of Baghdad untill our days). In fact, I believe that the most balanced opinion concerning the Imam's expertise in Hadith is that of al-Mu'allimi - rahimahullah - in his Tankil; I've not seen the thesis referred to in the above mentioned link, nor have I seen the booklet of Muqbil - rahimahullah - concerning this matter and which I sought for a long time. But anyway, there is no need to deal with this matter, i.e. the 'adalah, dabt, amount of narrations of this Imam, or even how he overruled some narrations by other proofs and opinions; I cant see the benefit in it or I missed the acceptable objective. Can you elaborate, please?

abootalha

23rd May 2007, 05:02 PM

Abu Maryam PK

27th May 2007, 11:10 AM

AssalamuAlikum,
Brother Bilal as Salafi since you belong to the AhlulHadeeth of Indo-Pak, I am sure you have heard of Sheikh, Muhaddith Hafidh Abdul Manan Waziribadi(Rahimullah), one of the greatest scholars from punjab. It says in Tareekh Ahlul Hadeeth (Sh. Sialkoti) that he used to say that people who speak ill(in urdu bayadabi) of the Aima especially Imam Abu Hanifa would not meet a good end.
I believe this is another quote from "Hadith aur Ahle Hadith". I have not done any be-adbi. Please spare time to go to the link I pasted. It is about something else. If you cannot understand arabic, please keep quiet.

Abu Maryam PK

27th May 2007, 11:20 AM

I don't know which voice inside you, dear brother, makes you post this link or anything like it. I'm not the host here, but is it so difficult to abide by what I requested friendly? I hope you see the purpose of this thread?

Why don't you bring out all that is mentioned in that thread concerning the Imam's reliability in terms of positive verdicts and post them here (and translate them). If we exhausted all the good, I promiss you, I would do my utmost to bring a lot of bad afterwards; not in order to incriminate the man, who reached what he strived for in this dunya, nor to discredit him in terms of expertise (in any islamic scientific subject).

PS: I maybe agree with you when it comes to the lower expertise of the Imam in terms of Riwayat al-Hadith, as stated by several scholars of old, those who lived in the classical period, and those in modern times (from the Salaf, their students, the Imams of the ending period of Riwayah, those who lived after the fall of Baghdad untill our days). In fact, I believe that the most balanced opinion concerning the Imam's expertise in Hadith is that of al-Mu'allimi - rahimahullah - in his Tankil; I've not seen the thesis referred to in the above mentioned link, nor have I seen the booklet of Muqbil - rahimahullah - concerning this matter and which I sought for a long time. But anyway, there is no need to deal with this matter, i.e. the 'adalah, dabt, amount of narrations of this Imam, or even how he overruled some narrations by other proofs and opinions; I cant see the benefit in it or I missed the acceptable objective. Can you elaborate, please?
لكي يكون المسلم علي بيّنة من دينه و لا يغترّ باحاديث ضعفاء الذين قد ضعّفو من قبل حفظهم مهما كانت جلالتهم في الفقه- و هذه يا أخي نصيحة لله و رسوله و للامراء المسلمين و عامتهم و هذا هوا قصدي لا سيما بعد ما نقل الاخ الفاضل ابو الزبير

و أمّا رسالة للشيخ مقبل فسئل احد الاخوة علي الملتقي اهل الحديث

nobody

27th May 2007, 03:57 PM

اعتقاد الأئمة الأربعة

المؤلف د . محمد بن عبدالرحمن الخميس

اشتمل الكتاب على مقدمة واربعة مباحث وخاتمة ..
المبحث الأول: بيان أن اعتقاد الأئمة الأربعة واحد في مسائل أصول الدين ما عدا مسألة الإيمان
المبحث الثاني: عقيدة الإمام أبي حنيفة رحمه الله
المبحث الثالث: عقيدة الإمام مالك بن أنس رحمه الله
المبحث الرابع: عقيدة الإمام الشافعي رحمه الله
المبحث الخامس: عقيدة الإمام أحمد بن حنبل رحمه الله
الخاتمة

http://www.almeshkat.net/books/archive/books/340.zip

can we have a researched (isnad) version of the part of above book regarding the aqeedah of imam abu haneefah rahimahu Allah? bilal bhai can you do it and any scholar you know can verify it ? it will be a very useful contribution.

juwairiyah

27th May 2007, 05:07 PM

http://www.ahlalhdeeth.com/vb/showthread.php?t=94142&highlight=%CD%E4%ED%DD%C9

Assalamo'alaykum Warahmatullahi Wabarakatuh

I wish to join the English ahlulhadeeth forum InshaAllah but I am getting this message "Sorry, registration has been disabled by the administrator" when trying to register

Abu Maryam PK

28th May 2007, 06:11 AM

Abu Maryam PK

28th May 2007, 06:27 AM

I have mailed the webmaster and PM'ed haytham. In the mean time you can search the archives.

Abu Maryam PK

28th May 2007, 06:38 AM

عفواً اخطائت في الكتابة
و هذه يا أخي نصيحة لله لله ولكتابه ولرسوله والأئمة المسلمين وعامتهم

Abu Maryam PK

28th May 2007, 06:39 AM

عفواً اخطائت في الكتابة
و هذه يا أخي نصيحة لله ولكتابه ولرسوله والأئمة المسلمين وعامتهم

Um Abdullah M.

28th May 2007, 10:54 AM

assalamu alaykum

first to brother Bilal as Salafi
Imam Abu Hanifah rahimahu Allah was not declared da'eef (in Hifdh) by all Imams of jarh and ta'dil from what I read and understood.

secondly (not to anyone specifically), but is it correct to call any Imam\scholar "al Imam al 'adham" (the greatest Imam)?
since no Imam or scholar is greater Imam than the Prophet sallallahu alayhi wa sallam, or the Sahabah radiyallahu anhum.

would like to see your comment on this akhi Abu Ja'far and akhi Abuz-Zubair.

Abu_Abdillah2000

28th May 2007, 11:06 AM

secondly (not to anyone specifically), but is it correct to call any Imam\scholar "al Imam al 'adham" (the greatest Imam)?
since no Imam or scholar is greater Imam than the Prophet sallallahu alayhi wa sallam, or the Sahabah radiyallahu anhum.

If you open up many of the books of the scholars of the past, they usually begin with introductions like: "This was said by the greatest of imams, the pivot of the ulama, the light of the east and west, the mufti of the thaqalayn (i.e. mankind and jinn), the most knowledgeable of the mortals, etc. etc. etc. , shaykh al-islam, Abul-'Abbas Ahmad ibn 'Abd al-Halim ibn Taymiyyah, may Allah have mercy on him and perfume his grave and sanctify his secret" and so on. (Of course the scholar didn't say this about himself, it was written by the sub-narrator of the book.)

So whenever you come across this kind of thing, know that it was the normal literary convention of the time. Titles like "al-Imam al-A'dham" etc. are just given out of respect, they are not seriously meant to mean that he was greater than Rasulullah, sallallahu 'alayhi wa-sallam, or the sahabah. Like al-Imam Malik was called the Imam of Dar al-Hijrah (i.e. al-Madinah al-Munawwarah). But it doesn't mean that there weren't greater ulama than Malik in al-Madinah before him. Same with how al-Imam Ahmad ibn Hanbal is called Imam Ahl as-Sunnah. But he was not the only imam of Ahl as-Sunnah of course. Or how several of the great muhaddithun were called Amir al-Mu'minin fil-hadith. It is only a way of demonstrating their outstanding scholarship and contributions towards the Ummah.

Abu Maryam PK

28th May 2007, 11:58 AM

assalamu alaykum

first to brother Bilal as Salafi
Imam Abu Hanifah rahimahu Allah was not declared da'eef (in Hifdh) by all Imams of jarh and ta'dil from what I read and understood.
I never claimed that. Some aimma (i wont name due to sensivities here) said about Al-Waaqid that he is "Hasanul Hadith". Does that equal the majority who said otherwise?

secondly (not to anyone specifically), but is it correct to call any Imam\scholar "al Imam al 'adham" (the greatest Imam)?
since no Imam or scholar is greater Imam than the Prophet sallallahu alayhi wa sallam, or the Sahabah radiyallahu anhum.

would like to see your comment on this akhi Abu Ja'far and akhi Abuz-Zubair.
I will leave it to them twain. Anyway i saw in tabaqaat al mudalliseen where Ibn Hajr calls Al shafei Alimaam Al a'adham. So its not only the hanafis who do that. The researcher on the manuscripts by whose research it was published said what you said that it befits only one personality in the world, sallallahoalaihiwasallam.

Um Abdullah M.

28th May 2007, 11:59 AM

so basically they meant the "greatest Imam of his time", like Ibn Taimiyyah rahimahu Allah was shaikh al Islam of his time.

But did those Imams accept such titles for themselves? I know many didn't but did some do or none of them accepted such titles for themselves?
and interestingly, we don't see any of the Sahabah being labeled with such titles, you find Muslims of past and present not giving them any kind of titles, except saying after their names "radiyallahu anhum", and they were the greatest Imams and Muslims after the Prophet sallallahu alayhi wa sallam.
So why do you think that sahabah weren't given any big titles while scholars after them were given big titles?

I don't mean anything by my question, just wondering, it would be interesting to know, if anyone knows.

Abu_Abdillah2000

28th May 2007, 12:03 PM

So why do you think that sahabah weren't given any big titles while scholars after them were given big titles?

Perhaps it was because the people understood that the great and awesome title of Companion of the Messenger of Allah was indeed honour enough, far above anything that could be said of anyone else.

This is just my personal thought about it, wallahu a'lam.

Abu_Abdallah

28th May 2007, 12:26 PM

I don't like such epithets and titles many historians and biographers put in front of scholar's names, be it about Malik, Abu Hanifah, Ibn Taymiyyah or whomever.

Many of the later scholars, espec. al-Dhahabi and whoever relied upon his [I must confess: the most magnificent historical] books afterwards such as al-Safadi, al-Subki, Ibn Qadi Shuhbah, Ibn Kathir, Ibn Rajab, Ibn Hajar, al-Suyuti, al-Sakhawi etc., do this - unfortunately. A sort of Dhahabi-tradition..

There is a booklet of Ibn Hazm where he launches an attack on the followers of Madhâhib in praising their Imams in a similar vein, known as al-Risalah al-Bahirah. I believe he mentioned therein the epithet of Imam al-A'zam with reference to Abu Hanifah, may Allah be pleased with him, and attacked his following for that.

Personally, I think there is no need to eulogize someone in fantastic words - whoever he may be - except the Prophet, peace be upon him. As for the Companions, they deserve more then any later Muslims such titles. I think however that the reason for the absence of such praise with regard to them is the fact that they are Sahaba, and therefore by their very nature considered above thise who need praise, and the fact that Allah, the Exalted, and His Prophet, peace be upon him, praised them already; no need of the praise of a historian or biographer who came later.

wa-Allahu A'lam.

juwairiyah

28th May 2007, 05:34 PM

I have mailed the webmaster and PM'ed haytham. In the mean time you can search the archives.

Assalamo'alaykum Warahmatullah

JazakAllahukhair

Abu Maryam PK

29th May 2007, 05:34 AM

Assalamo'alaykum Warahmatullahi Wabarakatuh

I wish to join the English ahlulhadeeth forum InshaAllah but I am getting this message "Sorry, registration has been disabled by the administrator" when trying to register
Waalykum assalam brother Bilal.
I would be happy to register the sister. All she has to do is to email her username to:
ahlalhdeeth@hotmail.com
Jazakallhu khairan.


اقتباس:
المشاركة الأصلية بواسطة Bilal Alsalafi
Bismillah
Assalamoalaikum
One of the sisters, have complained that :
"I wish to join the English ahlulhadeeth forum InshaAllah but I am getting this message "Sorry, registration has been disabled by the administrator" when trying to register"
at
http://forums.islamicawakening.com/s...9823#post29823 (http://forums.islamicawakening.com/showthread.php?p=29823#post29823)
Please could you help

Abu Maryam PK

29th May 2007, 05:38 AM

Tauheed

1st June 2007, 04:58 PM

Sufyan ibn Uyanyna says:
Imam Abu Hanifah and Imam Awzai (may Allah be pleased with them) once met in one of the bazaars of the blessed city of Makka. Imam Awzai said to Imam Abu Hanifa “Why do you-the Hanafis- not observe the raising of the hands (raf al-yadayn) while proceeding toward ruku and while rising from ruku?” Imam Abu Hanifa replied, “We do not observe this because its veracity is not established from Allah’s Messenger (saw).” Imam Awzai thereupon narrated the following hadith: “Zuhri narrates from Salim and he in turn from Ibn Umar (rs) that Allah’s messenger used to observe the raising of the hands while commencing the salat , while proceeding toward ruku, and while rising from it.” Imam Abu Hanifa replied, “Hammad narrates from Ibrahim al- Nakh’ay and he in turm from alqama and Aswad and they narrate from Ibn Mas’ud (ra) that Allah’s Messenger (saw) would not raise his handsin Salat except at the beginning of the salat while observing the opening takbir (tahrima).”
Upon this, Imam Awzai commented, “there are only three links of narrators between ma and allah’s messenger in the hadith I have narrated, whereas there are four links in the hadith you have narrated. (Hence, the shorter link of narrators renders my hadith more authentic.)” thereupon imam Abu Hanifa, comparing the two chains of narrators, said, “Hammad is a more superior jurist (faqih) than Zuhri, Ibrahim Nakh’ay is also superior to Salim and Alqama is also not inferior to ibn umar (ra) in jurisprudence. If ibn Umar (ra) has the virtue of being a Companion, then Alqama also has certain virtues. As for the final link in my chain of narrators- Abdullah ibn Mas’ud (ra) there is no need to mention his virtues.” Imam Awzai was thereupon compelled to remain silent.

Abu Maryam PK

2nd June 2007, 05:42 AM

Tauheed

2nd June 2007, 10:31 AM

This is a lie. One of the narrators is Alshaazkooni
سلمان الشاذكوني
He is a liar, or extremely weak. (See Syar by Al-Dhahabi).
Besides, Imam Awzaee's knowledge in science of hadith is known to be superior to many of his contemporaries.
And, the faqahah (juristic acumen) of a narrator is only valid if he narrating not the exact words. Any student of basic knowledge would know that the conditions raised by Imam Abu Hanifa are not valid. So, it is more apt to be a lie.

Asalaam Alaikum,
I knew your bowels would get agitated.
Not that it’s going to make a difference to you, just for the benefit of others Insha-Allah. May Allah azza wa-Jall soften your and cleanse your heart.

The Question of Raf-ul-Yadain

Introduction

In this article, we shall give forty-two (42) Sahih evidences for the issue of not raising the hands in the Hanafi Madhhab. This article is a reproduction of an excellent booklet written by Majlis ul-Ulama of South Africa

NARRATIONAL EVIDENCE

Although the Hanafi Madhhab has also rational evidence for its view regarding Rafa’ Yadain, this booklet discusses only the Naqli (narrational) evidence on which is based the Hanafi practice of abstention from Rafa’ Yadain. The primary basis of all acts of Ibaadat is narrational evidence, not rational proofs. Rational proof is simply adduced as additional substantiation to strengthen an argument.

AHAADITH OF SAYYIDINA RASULULLAH Sallallahu alayhi wa aalihi wa Sallam

Proof 1

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 (Sallallahu alayhi wa Sallam)?”

Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)

Proof 2

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)

Proof 3

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 (Sallallahu alayhi wa Sallam)?’

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 (Sallallahu alayhi wa Sallam) 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).

Proof 4

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 (Sallallahu alayhi wa Sallam)?’

He then performed Salaat and he did not raise his hands except once.”
(Nasaai)

Proof 5

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 (Sallallahu alayhi wa Sallam)?’

He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)

Proof 6

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 (Sallallahu alayhi wa Sallam)?”

Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.” (Nasaai)

Proof 7

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 (Sallallahu alayhi wa Sallam)?"

"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf)

Proof 8

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 (Sallallahu alayhi wa Sallam), 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.

Proof 9

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 (Sallallahu alayhi wa Sallam) would raise his hands in the first Takbeer. Then he would not do so again.
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 10

Muhammad Bin Nu’maan - Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 11

Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:

“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sallallahu alayhi wa Sallam) 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 - Sallallahu alayhi wa Sallam) fifty times not doing this.”
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 12

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 (Sallallahu alayhi wa Sallam) 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. Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?” (Tahaawi - Ma-aanil Aathaar)

Proof 13

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 (Sallallahu alayhi wa Sallam) 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 his Talkhees on the Takhreej of Zaila-ee on Hidaayah.”

In a Saheeh Sanad of this Hadith in the Masnad of Abu Bakr Bin Abi Shaibah are five narrators besides Abdullah Ibn Mas’ood (radhiyallahu anhu), viz. Wakee’, Sufyaan, Aasim Bin Kulaib, Abdur Rahmaan Bin al-Aswad and Alqamah. The following are the comments of the authorities of Hadith on the status of these five narrators:

1. Wakee’
Hafiz Ibn Hair says in Tahzeebut Tahzeeb: “Wakee’ Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known as Abu 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.

3. Aasim Bin Kulaib

Mulla Ali Qaari states with regard to Aasim:

“He is Sadooq (extremely truthful), Thiqah (an authoritative and authentic narrator).”

Yahya Bin Ma-een and Nasaai testified to his authenticity and authority in Hadith. Ibnul Qattaan al-Maghribi and Ibn Ham are renowned in Hadith circles. They are extremely severe in assessing narrators. Both have testified to the authenticity of Aasim BinKulaib. Muslim, Abu Dawood, Nasaai, Ibn Majah and Tirmithi narrated his ahaadith.

4. Abdur Rahmaan Bin al-Aswad

Mullah Ali El-Qaari says in his Tazkirah that Abdur Rahmaan is among the noblest Taa-bieen. His daily practice was 700 raka’ts Nafil Salaat. He would perform Ishaa and Fajr Salaat with one wudhu. He was an embodiment of Ibaadat.

In Tahzeebut Tahzeeb, Hafiz says:

“Abdur Rahmaan Bin al-Aswad heard Ahaadith from his paternal uncle, Alqamah Bin Qais. Aasim Bin Kulaib and others narrate from Abdur Rahmaan al-Aswad. Ibn Ma’een, Nasaai, Ajal, Ibn Kharraash and Ibn Hibbaan declared him a Thiqah (reliable and authentic narrator). The authors of Sihah Sittah narrated from him.

5. Alqamah Bin Qais

According to Mulla Ali Qaari in Tazkirah, Alqamah was a senior Taabiee. He narrated Ahaadith from Abdullah Ibn Mas’ood and other Sahaabah (radhiyallahu anhum). There is consensus of the Ulama on his greatness. Ibraaheem Nakha’i said:

“Alqamah resembled Abdullah Ibn Mas’ood (radhiyallahu anhu).”

Besides Ibn Majah all the other Muhadditheen narrate his ahaadith. He is of the second generation Muhadditheen.

The integrity and authority of these five illustrious narrators are unimpeachable. Thus, the sanad of the Hadith in Musnad of Abu Bakr Bin Abi Shaibah is Saheeh on the basis of the conditions of Bukhaari and Muslim. Similarly, the Sanad of Abu Dawood is Saheeh on the basis of the conditions of Bukhaari and Muslim. In the Sanad of Abu Dawood appears an extra narrator, viz. Uthmaan Bin Abi Shaibah from whom all the compilers of Sihah Sittala narrate, besides Tirmithi.

The Sanad of the Hadith of Tirmithi is Saheeh on the basis of Muslim’s conditions.

The sanad of Nasaai too is Saheeh in terms of the conditions of Bukhaari and Muslim because in this Sanad only Mahmud Bin Ghailaan has been added to Ibn Abi Shaibah. Besides Abu Dawood the other compilers of the Sihah Sittah narrated ahaadith from him (Mahmud Bin Ghailaan).

Similarly the sanad of Imaam Abu Hanifah regarding the Hadith of Ibn Mas’ood (radhiyallahu anhu) is Saheeh because all the narrators besides Hammaad Bin Abi Sulaimaan are reliable (thiqah) in terms of the conditions of Bukhaari and Muslim. Besides Bukhaari, Muslim and other Muhadditheen narrate from Hammaad Bin Abi Sulaimaan. Thus, his sanad is Saheeh in terms of Muslim.

The Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) also conin’ms that Rasulullah (Sallallahu alayhi wa Sallam) raised his hands only once at the time of Takbeer Tahreemah. His Hadith is narrated by Abdur Razzaaq, Ahmad, Abu Dawood, Ibn Abi Shaibah, Tahaawi, Daara Qutni and others.

Proof 14

Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Rasulullah (Sallallahu alayhi wa Sallam) 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’)

Proof 15

Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Rasulullah (Sallallahu alayhi wa Sallam) 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)

Proof 16

Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:

“Verily, Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).” (Abu Dawood)

Proof 17

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 (Sallallahu alayhi wa Sallam) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).” (Abu Dawood)

Proof 18

Abu Bakr Bin Abi Shaibah - Wakee’ - Ibn Abi Lailaa - Hakam and Isaa - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“Verily, when Rasulullah (Sallallahu alayhi wa Sallam) commenced the Salaat, he would raise his hands, then he would not raise them (again) until he had completed (the Salaat).” (Abu Bakr Bin Abi Shaibah)

Proof 19

Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Nabi (Sallallahu alayhi wa Sallam) 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)

Proof 20

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 (Sallallahu alayhi wa Sallam) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar)

Proof 21

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 (Sallallahu alayhi wa Sallam) a similar Hadith.
(Sharhu Sunanul Aathaar)

Proof 22

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 (Sallallahu alayhi wa Sallam) raising his hands when he commenced Salaat in the first Takbeer.’” (Daara Qutni)

Proof 23

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 (Sallallahu alayhi wa Sallam) 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 (Sallallahu alayhi wa Sallam) would lift his hands when making dua.
Proof 24

Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly. (Daara Qutni)

Proof 25

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 (Sallallahu alayhi wa Sallam) 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 of sanad) 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.

Among the Saheeh asaaneed of this Hadith is the sanad of Abdur Razzaaq. In his sanad are three narrators, viz. Ibn Uyainah, Yazid and Abdur ‘Rahmaan.

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 the Muhadditheen, 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.

Proof 26

Jaabir (radhiyallahu unhu) said:
“Rasulullah (Sallallahu alayhi wa Sallam) 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 (Sallallahu alayhi wa Sallam). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sallallahu alayhi wa Sallam) 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 is manifestly clear.

Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasion whilst 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 (Sallallahu alayhi wa Sallam) came out towards us and said ...” This indicates that Rasulullah (Sallallahu alayhi wa Sallam) said these words when he entered the Musjid whilst 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 (Sallallahu alayhi wa Sallam)...”

The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sallallahu alayhi wa Sallam) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sallallahu alayhi wa Sallam) observed them raising their hands.

The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaaf that these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.

Proof 27

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 (Sallallahu alayhi wa Sallam) 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).

Proof 28

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 (Sallallahu alayhi wa Sallam) 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’.”

Proof 29

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.

Proof 30

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)

Proof 31

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 (Sallallahu alayhi wa Sallam). 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.

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.
(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.”

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)

Proof 37

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 (Sallallahu alayhi wa Sallam) making rafa’ (raising the hands) then he abandoned it after Nabi (Sallallahu alayhi wa Sallam). It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sallallahu alayhi wa Sallam) 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.

Proof 38

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.

Al-Qastalaani in Sharh Bukhaari claims that Abu Bakr Bin Ayyaash, narrator in the sanad (of No. 38 above) is dhaeef (weak). However, this claim itself is weak and incorrect because Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith.

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.”

Proof 39

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 (Sallallahu alayhi wa Sallam) than you.”

(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)

Proof 40

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

Yet another Hadith in substantiation of the Hanafi practice of only raising the hands at the beginning of Salaat is one narrated by Baihaqi in al-Khilaafiyyaat and Zaila’i in Nasbur Raayah from Ibn Umar (radhiyallahu anhu):
“Verily, Nabi (Sallallahu alayhi wa Sallam) used to raise his hands when commencing Salaat. Then he would not do so again.”

Haakim said that this Hadith is Baatil (false) and Mawdhoo’ (fabricated). However this claim of Haakim is itself Baatil. The Ahnaaf state that Haakim’s claim is utterly baseless. Haakim could not find anyone on the sanad of the Hadith whom he could disparage.

Shaikh Aahid as-Sindi averred that its narrators are authentic and reliable. This he stated in al-Mawaahibul Lateefah.

It should be borne in mind that Hadhrat Ibn Mas’ood (radhiyallahu anhu) was a very senior Sahaabi who was constantly in the company of Rasulullah (Sallallahu alayhi wa Sallam), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah’s family) was created. He followed Rasulullah (Sallallahu alayhi wa Sallam) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa’ Yadain categorically confirms that Rasulullah (Sallallahu alayhi wa Sallam) had discontinued the earlier practice of raising the hands.

An argument advanced to refute the Hanafi argument is that the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) has been proclaimed to be dhaeef since one of the narrators in one of the Chains is Muhammad Bin Abi Lailaa who has been described as dhaeef by Abu Dawood. This argument holds no substance because the Hanafi case is not based solely on the Hadith of Baraa Bin Aazib (radhiyallahu anhu) with the sanad in which Muhammad Bin Abi Lailaa appears. There are a number of Saheeh asaaneed (Chains of narration) in which Muhammad Bin Abi Lailaa does not feature at all. Thus, the many other Saheeh asaaneed serve to corroborate the sanad in which Muhammad Bin Abi Lailaa features. The cumulative effect of the Saheeh asaaneed of the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) elevates the sanad in which appears Muhammad Bin Abi Lailaa, hence that Hadith too is acceptable.

Furthermore, some of these ahaadith are authentic in terms of the conditions of either both Bukhaari and Muslim or in terms of the conditions of one of them, especially the sanad of Abdur Razzaaq. The authenticity of Abdur Razzaaq’s sanad is based on the conditions of both El-Bukhaari and Muslim.

The argument that Yazeed Bin Ziyaad in this sanad is weak, is not valid because in Sharhul Bukhaari, Aini states:
“Undoubtedly, this Yazeed has been authenticated (declared as Thiqah) by AI-Ajli, Ya’qoob Bin Sufyaan, Ahmad Bin Saalih, Sabaahi and Ibn Hibbaan.”

Also Muslim and Ibn Khuzaimah record his narration in their Saheeh. Moreover, Yazeed is not the solitary narrator of this Hadith. Isaa Abdur Rahmaan too narrated it from lbn Abi Lailaa. Similarly, Hakam has narrated it also from Ibn Abi Lailaa as recorded by Abu Dawood and others. In his Tahzeeb, Hafiz says that Muslim has also narrated the Hadith of Yazeed.

Since this narrator, viz. Yazeed, is among the narrators of Saheehain (Bukhaari and Muslim), no credence can be accorded to anyone who seeks to impugn him.

Proof 42

Shah Anwar Kashmiri states in Nailul Farqadain:
“At this juncture one should not forget that the view of those who do not make Raf Yadain is ‘Admi’ (i.e. they prove the non-existence or a certain act.). Taking this into account, their view is also supported by all those Ahaadith which describe the Salaat of Rasullullah Sallallahu alayhi wa Sallam but make no mention of Raf’ Yadain, neither affirming it nor denying it. This is so because, had there been Raf’ Yadain, these Ahaadith would not have been silent on the issue.”

In view of what Hadhrat Shah Kashmiri Sahib has stated, the Ahaadith that support the Hanafi view are indeed numerous. It would require a few volumes to attempt to record them. It this brief booklet only those Ahaadith have been recorded that explicitly negate Raf’ Yadain.

Conclusion

The Hadith narrations presented in this treatise in substantiation of the Hanafi viewpoint are all Saheeh (authentic) according to the Muhadditheen, including Shaikhaan (i.e. Imaam Bukhaari and Imaam Muslim).

All unbiased Muslims who are in pursuit of the truth will understand after having studied this short treatise, that the Hanafi practice of refraining from Rafa’ Yadain is not based on only rational/logical arguments, but is the product of authentic narrational evidence (Ahaadith). In view of the validity of the arguments and grounds of the Hanafi Mathhab, there is no controversy among the followers of the four Madhhabs on this issue. Each one follows the teachings of his Mathhab without attempting to denigrate the followers of the other Mathaahib.

Only followers of baatil such as the modernist Najdis, are bigoted in the matter of valid ikhtilaafaat (differences) based on Haqq (Truth). It is their baatil which constrains them to embark on their pernicious exercises of disparaging Al-Imaam Al-A’zam Abu Hanifah (rahmatullah alayhi) in particular. But the Truth cannot be suppressed for too long.

“Truth has come and falsehood has perished. Verily falsehood (by its very nature) is perishable”
(Holy Qur’aan)

Important Note:

The purpose of this treatise is not to refute the practice of Rafa' Yadain, practiced by the Shafi' Madhhab. Ahlus-Sunnah wal-Jama'at comprises only four Madhaahib:

1. Hanafi
2. Maaliki
3. Shaafi'i
4. Hanbali

Each of the Madhaahib are correct and those who adhere to any single one of them are on the correct path.

Abuz Zubair

2nd June 2007, 11:00 AM

Tauheed

2nd June 2007, 11:27 AM

Asalaam Alaikum,

Akh I’m not going to start defend individuals and I can’t comment what gave birth to the ahle hadith. There are bad apples every where (and I am not saying I agree with your statement) but I will tell you this much that up until I started to read this guys posts I am beginning to dislike ahle hadith people.

He is putting all those who graduated from deoband in one pot. I am a hanafi and the sheikh I refer to recommend for me to read book such as kitaab ul Tawheed and aqeedah wasatiyah and they don’t teach that you use saints as intermediaries etc. but Nooooo this guy saying all the hanaifs are the same. Tell him to go read the likes of Juwaahir al tawheed that is by someone who has his routes in Deoband.

Abu Maryam PK

2nd June 2007, 01:46 PM

Asalaam Alaikum,
I knew your bowels would get agitated.
Not that it’s going to make a difference to you, just for the benefit of others Insha-Allah. May Allah azza wa-Jall soften your and cleanse your heart.
Excuse me, but this is extremely harsh language. What agitated me was that you had posted a LIE. Give evidence that Sulayman Alshaazkooni is OK as a narrator, or else keep qiet. T
The Question of Raf-ul-Yadain
he question is not rada' yadein, but a LIE attributed to one of the Salaf. Besides many of the ahadith are so weak i am sure you have no idea of. Fear Allah. Allah says, Donot speak of things you have no knowledge of...

Go on prove what you originally ascribed to the Imam, rahimahullah.

Tauheed

2nd June 2007, 02:35 PM

Excuse me, but this is extremely harsh language. What agitated me was that you had posted a LIE. Give evidence that Sulayman Alshaazkooni is OK as a narrator, or else keep qiet. T

he question is not rada' yadein, but a LIE attributed to one of the Salaf. Besides many of the ahadith are so weak i am sure you have no idea of. Fear Allah. Allah says, Donot speak of things you have no knowledge of...

Go on prove what you originally ascribed to the Imam, rahimahullah.

Lol.... thats fresh coming from your mouth after the amount of trash you have come out with.

Your the one who mentioned Sulayman Alshaazkooni not me so get your facts right.

Listen son, you follow someones elses understanding (unless you claim to extract rulings now). I don't follow your understanding of the Sunnah, (and may Allah azza wa-Jall save me from becoming like you) and you don't follow what I follow.

I advise you that if you have Chalooneh go see a Hakeem.

nobody

2nd June 2007, 07:20 PM

nobody

2nd June 2007, 08:24 PM

meaning of the underlined sentences:

the istifaadah (benefit) from the chests and the Quboor (graves) of the mashaikh (sufis of high status) is right by the path of khawas (sufis) and not as it is customary among the awaam (the common ppl).

the images r from:
http://www.tauheed-sunnat.com/a/download-file-754.html

brother Tauheed its almuhannad the creed of the akabir (elders) of deoband written by khaleel ahmad suharanpuri certified by many elders including (shaikhul hind) mahmoodul hasan and (hakeemul ummat) ashraf 'Ali thanvi alchishti.

we dont need to defend batil and i dont have any doubt that u r a muwahhid.

wassalam

Tauheed

2nd June 2007, 08:30 PM

...lol

Mufti uthmani has also mentioned this inauthentic athar in his sharh of tirmidhi. he also defended that alqamah was better than ibn 'umar in fiqh.

but his sharh should be quoted when it comes to ahadeeth nuzool. he has refuted the alegations that ibn taymiyyah was mujassem or his aqeedah has any connection with tajseem.

Lol

What i quoted was from Shaykh Al-Hadith Muhammad Zakariyah Kandhlawi

Funny in deed....

you got the passage for above, I would like a read Insha'Allah.

Tauheed

2nd June 2007, 09:07 PM

nobody

3rd June 2007, 03:05 AM

Asalaam alaikum,

I think I could probably have a dialogue with you Akh. Are you ahle Hadeeth or what are you?

What do you know about Ishaghaat Tawheed wa Sunnah?

I will get the above checked Insha-Allah

sunni....lol...yes ahle hadeeth.

istighatha, tawheed was sunnah?....if u meant this i know few things-may Allah forgive me. very generic question.

one of the false ta'weel of the quote i provided is that the quboor of mashaikh reminds us of our death and the hereafter. but its incorrect because the quboor of common ppl or even the quboor of mushrikeen can also serve this purpose. also what soufiya mean when they say benefit from sudoor and quboor of mashaikh is well known.

Abu Maryam PK

3rd June 2007, 05:44 AM

sunni....lol...yes ahle hadeeth.

istighatha, tawheed was sunnah?....if u meant this i know few things-may Allah forgive me. very generic question.

What he meant is "Jamaat isha'at tahwheed wal sunnah". This is a sub-branch of Deobandies. They believe the Prophet sallallahoalaihiwasallam is dead and not alive in his grave like the majority of Deobandies. The majority of Deobandies, including Taqi Usmani group and Binori group is on the aqeedah of Hayat al nabi alihi salam. These people are called "Hayati Deobandies". The "jamaat isha'at" are called the "Mamati Deobandies", also called Panjguries. They are generally concentrated in small parts of Panjab.
The Isha'ati group is much closer to the ahlul hadith in aqaid. The most famous deobandi manazir, Maulana Sadiq Kohati belonged to Mamati group. He recently became ahlul hadith after a munazara. He came to Ma'had alsalafi in Karachi (Sh Abdullah Naasir's madrassah) and told the students there "The Hayati Deobandies call us Neem-ahle hadees (semi-salafi) and we call the Hayaties Neem-barelvi (semi-barelvi)".
http://www.ahlulhadeeth.net/php/modules.php?name=Downloads&d_op=viewdownloaddetails&lid=484&ttitle=Muhammad_Sadiq_Kohati_Mie_(_AhlulHadeeth_Ki yu_Howa)
Yunus Nomani and Amin Okarvi also had munazaras while both are deobandies. Both hayaties and deobandies dont consider each other true deobandies.

Having said that, the isha'aties still have tasawwuf and promote taqlid. Some of their munaazirs like Yunus Nomani now say that we onlyt do taqleed where there is no Quraan and Hadith (Masaail Ghair mansoos). But this of course is a lie.

All in all, Mamaties are very vibrant in attacking the barelvy aqaid and reject shirk, but they still have some bid'aat which they need to get rid of, among them the ghuluu in taqlid of their Imaam, rahimahullah, and tasawwuf and bayt ("covenent of allegiance") in one of the 4 silsillahs of tasawwuf. Ahlul hadees scholars praise these efforts of theirs but warn against their bid'aat.

Naimwi, Amin Okarvi, Sarfaraz Safdar, Masood Azhar etc. are all Mamaties.

Abu Maryam PK

3rd June 2007, 05:48 AM

Typing error:

Naimwi, Amin Okarvi, Sarfaraz Safdar, Masood Azhar etc. are all Hayaties. (They beieve that the Prophet sallallahoalaihiwasallam is alive in his grave, like his life in this world)

Abu Maryam PK

3rd June 2007, 05:55 AM

Your the one who mentioned Sulayman Alshaazkooni not me so get your facts right.
Dear respected sir, the fact that you mentioned the text of a narration, means that you are also responsible for proving its authenticity. You did not mention Alshaazkooni, because you did not see the chain of narrators. The fact that you did not, does not mean that you are absolved of the burden of narrating from a liar, or atleast narrating without knowledge of authenticity. That is why the Ibn Mubaarak rahimahullah said:
"For me, the chain of narrators is a part of religion. If there was no chain of narrators any one would have said whatever they liked" (Muqaddamah Albayqooniah ma'a Altaliqaat Alatharia by Sh Ali Hasan Alhalabi).

nobody

3rd June 2007, 06:19 AM

The "jamaat isha'at" are called the "Mamati Deobandies", also called Panjguries. They are generally concentrated in small parts of Panjab.

thanx i didnt know that they are called jama'at isha'at.
i thought that they were mostly cocentrated in nwfp ?

Having said that, the isha'aties still have tasawwuf and promote taqlid. Some of their munaazirs like Yunus Nomani now say that we onlyt do taqleed where there is no Quraan and Hadith (Masaail Ghair mansoos). But this of course is a lie.

sarfaraz khan safdar in his book alqaull mufeed fi athbatl taqleed also said that (no taqleed in masail ghair mansoos) i think ameen okarvi also that in his tasdeeq of this book. but what they do is something else. and thanx God u made the correction i was shocked.

anyways we should not create a mess here its a bout Imam Abu Haneefah.

Abu Maryam PK

3rd June 2007, 07:00 AM

anyways we should not create a mess here its a bout Imam Abu Haneefah.
I agree. I think we should all honor Shareef Abu Ja'far's request not to digress. I never started digressing as you can see. I was just correcting a LIE against Imam Abu Hanifah rahimahullah, which by the way also shows little respect of Imaam Al-awza'ee rahimahullah.
In sum, there is a need to always ascribe to the Salaf what has been authenticated from them by a trustworthy chain.
As a matter of fact I had a burning desire to post the famous quote attributed to Imam Abu Hanifah rahimahullah,
اذا صح الحديث فهو مذهبي
That "When a hadith is authenticated, then that is my mazhab", but I did not know about the chain and as far as I know, it does not exst (even though Alshaami has said فقد صح عن ابي حنيفة انه قال---وذكره). Because i also have a desire not to speak without knowledge.

Tauheed

3rd June 2007, 08:03 AM

Having said that, the isha'aties still have tasawwuf and promote taqlid. Some of their munaazirs like Yunus Nomani now say that we onlyt do taqleed where there is no Quraan and Hadith (Masaail Ghair mansoos). But this of course is a lie.

All in all, Mamaties are very vibrant in attacking the barelvy aqaid and reject shirk, but they still have some bid'aat which they need to get rid of, among them the ghuluu in taqlid of their Imaam, rahimahullah, and tasawwuf and bayt ("covenent of allegiance") in one of the 4 silsillahs of tasawwuf. Ahlul hadees scholars praise these efforts of theirs but warn against their bid'aat.

Naimwi, Amin Okarvi, Sarfaraz Safdar, Masood Azhar etc. are all Mamaties.

Akh now who is telling lies? Ishaat don't follow any Tareeqa of Tasawwuf. In fact the only one Sheikh that is here in the UK said the tareeqas these guys follow are Biddah. Yes Taqleed is done, as do you. What you will find is that there is a lot of difference though like not making dua in congregation after the prayer, no Khilaal of the fingers nor wiping of the back of the neck.

Now that you are taking calmer approach maybe I can benefit some Insha-Allah.

Tauheed

3rd June 2007, 08:17 AM

http://forums.islamicawakening.com/showthread.php?p=30803#post30803

juwairiyah

3rd June 2007, 10:31 AM

Assalamo'alaykum Warahmatullah Wabarakatuh

Bro I am still getting that message when registering

Abu Maryam PK

3rd June 2007, 10:44 AM

Assalamo'alaykum Warahmatullah Wabarakatuh

Bro I am still getting that message when registering
Wa'alaikumussalam
Thats odd. Did you send an email to
ahlalhdeeth@hotmail.com
For me they acted within a day.Try sending the email again

Abu_Abdallah

4th August 2007, 06:32 PM

"And speech concering people and their criticism calls for certain points with respect to being just or rejecting them, from it:

- that the speaker is knowledgeable about the ranks of people (marâtib al-rijâl) and their condition, in deviation and straightness;

- and their ranks with respect to their sayings and acts;

- and that he is from the people of piety and fear, away from fanaticism (mujâniban lil-'asabiyyah) and innovated opinions, free of negligence, deprived from biasedness to the self (or self-inclination) through prejudice, with justice in his self, precision and cognizant of the reasons which emanate by its like from man,

or else his word is not accepted from him about who he speaks, and he would be of those who slander and violate a forbidden thing!"

Source: Ibn Nasir al-Din al-Dimashqi, in the Radd al-Wafir p.37 against those who accuse Imams of something they are free off.

hshad

30th August 2007, 04:19 AM

Tauheed, this whole 'treatise' is by Majlis of so-called self-styled 'ulama o South Africa (hanafis, or pakis in general, love to bestow themselves with fancy titles of 'alim, hafiz, mawlana, etc). they are from the most bigoted of the lot. It is the hanafi extremism that gave birth to Ahl-e-hadis extremism. This only goes to prove my point that Pakis are all extremist. You guys are giving me the flashbacks of the last time I went to Pak, in the mid-90s. I hated it there.

This is IslamicAwakening.Com Forums. not Pakistan.

lol....deobandi extremism gave rise to ahle hadith extremism and ahle hadith extremism is giving rise to extremism in your views. Brother Abuz Zubair, how is this good adab? I assume you are not of a Indo-Pak or immigrant descent, so I'm not asking you to show your people or others respect, but still is this (Pakis) how you should address them knowing that it does have a bad connotation where you live (it is beside the point if you mean it or not). Also, look up the word bigot in your dictionary. Again, those who are asking for adab and balance are using the same language.

"All Pakis are extremist", huh? I think it's western mentality speaking, no? I'm sure tomorrow you'll list the Saudis are extremist (if you haven't already), the egyptians are extremist (if you haven't already), etc., etc. I would think a person with your knowledge will have hikmah and adab as well. I guess such comments put you in the same boat as your ahle hadith "friends".

Brother, I respect your knowledge and methodology so please beware of reactions...it's true the attitude of ahl alhadith today is shaped by deobandi extremism...don't let thier extremism make you react in an extreme way yourself. Also, take your own advice: excessive, constant cirticism (especially how to do it) will dilute your affect!

If you keep talking about how ahle hadith are dealing with deobandis, and there is some truth to it no doubt, then of course this will turn into a Pakistani forum.

Abd al-Haqq Marshall

30th August 2007, 04:47 AM

I assume you are not of a Indo-Pak or immigrant descent, so I'm not asking you to show your people or others respect, but still is this (Pakis) how you should address them knowing that it does have a bad connotation where you live (it is beside the point if you mean it or not).

Actually, akhi Abuz-Zubair is of Indo-Pak descent (although originally Tatar):

Meaning my 6th grandfather migrated from Turkistan to Delhi. My grandfather was born in British India, and migrated to Pakistan after the separation, and then my father migrated to the UK, and that's where I was born.

suhailp

4th November 2007, 08:55 PM

Typing error:

Naimwi, Amin Okarvi, Sarfaraz Safdar, Masood Azhar etc. are all Hayaties. (They beieve that the Prophet sallallahoalaihiwasallam is alive in his grave, like his life in this world)

is this not Hafith Ibnul Qaiyim al Jawziyah's aqeedah in his book ar Rooh "the soul"

suhailp

4th November 2007, 09:02 PM

Abu_Abdallah

4th November 2007, 11:53 PM

You mention some great scholars of Hadith here, actually the greatest from the later scholars. So are we to follow your opinion or their's?
Or do you understand the Sunnah better than they did?

For someone who does not know his Lord properly, based upon another post here, don't you think to sort that out before asking such questions?

suhailp

5th November 2007, 07:17 AM

For someone who does not know his Lord properly, based upon another post here, don't you think to sort that out before asking such questions?

i'm sorted already i'll follow them not u.:D
o come on, because no one calls u Imaam and Allaamah why are u jealous when others r called. ;)

Abu Maryam PK

5th November 2007, 08:16 AM

May Allah have mercy upon Imam Abu Hanifah rahimahullah.

Abu_Abdallah

5th November 2007, 03:26 PM

i'm sorted already i'll follow them not u.:D
o come on, because no one calls u Imaam and Allaamah why are u jealous when others r called. ;)

Your funny, you know that? :D

Abu_Abdallah

17th November 2007, 09:19 AM

A Tribute to Abu Hanifah and his Major Students who Agreed with the Sunnites in most beliefs, Disagreeing with many beliefs of their Late Followers

What Abu Yusuf, al-Shaybani and other early Hanafis really believed.

Compare this with al-Maghnishawi's Sharh, or the Maturidites' beliefs in general.

The Qadi Abu Yusuf

Imam Abu Yusuf al-Qadi said:

"Allah Ordered us to declare Him One and al-Tawhid is not subjected to analogy (al-qiyâs), cause analogy is applicable to something that has a likeness or similarity. And Allah has no like nor one similar {Blessed is Allah, the best of Creators} [Surah al-Mu’minun:14].." until he, rahimahullah, says: "and how can one perceive Him by analogy while He, the Exalted, is the Creator of the creation as opposed to the creation [itself]?! Nothing is like Him, the Blessed and Exalted."

[Source: Abu’l-Qasim al-Taymi, al-Hujjah fi Bayân al-Mahajjah 1:113]

Muhammad b. al-Hasan al-Shaybani

Imam Muhammad b. al-Hasan said:

"The jurisprudents have agreed altogether, from the East till the West, for having belief in the Qur'an and the traditions which have come through the reliable ones on the authority of the Messenger of Allah - peace be upon him - concerning the Attribute of the Lord, 'azza wa-jall, without explanation (tafsir), description (wasaf) and comparison (tashbih). Whoever explains today something from that (i.e. the Attributes), then he has left from what the Prophet - peace be upon him - was upon and split off the community. For they have not described nor interpreted, but [they have] believed what's in the Book and the Sunnah and then became silent. So whoever speaks by Jahm's speech, then he has splitt the community for he described Him with an attribute of nothingness (bi-sifat lâ shay)."

[Source: al-Lalika'i, Sharh Usul 3:432-433 (older edition); Ibn Qudamah, Damm al-Ta'wil p.225; al-Dhahabi, al-'Uluww p.113]

'Amr b. Wahb said: I heard Shaddad b. Hakîm mention from Muhammad b. al-Hasan concerning the narrations that Allah Descends to the lowest heaven and the likes from these reports:

"These narrations have been transmitted by reliable people, so we transmit and believe in them, and do not interpret them." (fa-nahnu narwîhâ wa-mu'min bihâ wa-lâ nufassiruhâ)

[Source: al-Lalika'i, Sharh Usul al-I'tiqad no.741 (=3:92 in new edition); Ibn Qudamah, Ithbat Sifat al-'Uluww p.128; al-Dhahabi, al-'Uluww p.113]

Waki' b. al-Jarrâh

'Abbas al-Dûri said: I heard Yahya b. Ma'in say: I was a witness when Zakariya b. 'Adi asked Waki' b. al-Jarrah saying:

O Abu Sufyan [i.e. Waki']! [These narrations] i.e. such as 'The Footstool is the place of the Two Foots', so he said:

"We saw Isma'il b. Abi Khalid, Sufyan [al-Thawri] and Mis'ar report these narrations [concerning the Attributes] and they have interpreted nothing [what contains in these narrations]." (yuhaddithûna hadha’l-ahâdith wa-lâ yufassirûna shay’an)

[Source: Ibn Ma'in, al-Tarikh no.2543 (in the transmission of al-Dûri); al-Dulabi, al-Kunâ wa'l-Asmâ' 1:199-200; al-Daraqutni, al-Sifat p.69; Ibn Mandah, Kitab al-Tawhid p.211; Abu Ya'la b. al-Farrâ', al-Ibtal al-Ta'wilat p.46 (quoting al-Daraqutni's al-Sifat); Ibn Qudamah, Damm al-Ta'wil p.232; al-Bayhaqi, al-Asma wa'l-Sifat 2:197 (p.366)]

Imam Waki’ b. al-Jarrah said:

"We submit our self to these narrations [of the Attributes] as they have came (naslimu hadhah al-ahadith kamâ jâ’at), and we do not say: ‘How is that?’ nor ‘Why is that?’ (wa-lâ naqûl kay kadha wa-lâ lam kadha), for example with respect to the narration of Ibn Ma’sud ‘Allah will carry the heavens upon a Finger and the mountains upon a Finger’ and the narration on the authority of the Prophet – peace be upon him – wherein he said ‘The heart of a man is between Two Fingers of the Fingers of the Merciful’ and similar of these narrations."

[Source: Abdallah b. Ahmad, Kitab al-Sunnah p.55]

Imam Waki’ b. al-Jarrâh said:

"Whoever seeks Hadith as it has come (kamâ jâ’a) then he is a adherent of the Sunnah, and whoever seeks it to enforce his opinion by it [by manupilation] then he is an adherent of Bid’ah."

[Source: Abdallah al-Ansari, Damm al-Kalam 2:269-270]

'Uthman b. Sa'id al-Darimi

Imam ‘Uthman b. Sa’id al-Dârimî said:

"We do not ascribe a howness to these Attributes, nor belie or interpret these." (lâ nukayyifu’l-sifât wa-lâ nukadhibu wa-lâ nufassiruhâ)

[Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:343]

‘Uthman b. Sa’id al-Darimi said:

"For these ahâdith, all of them and most of them, have been narrated concerning the Ru’yat (i.e. the seeing of Allah). While asserting them as truth (‘ala tasdiqihâ) and believing them (al-imân bihâ) such have we seen the people of understanding and vision of our teachers (Ahl al-Fiqh wa’l-Basar). And the Muslims of old and new have always transmitted them and believed in them, not repulsing them nor rejecting them. And whosoever rejects them from the people of deviation they ascribe to him misguidance.."

[Source: al-Darimi, Radd ‘ala’l-Jahmiyyah p.122]

And Imam al-Darimi said:

"If the Book [of Allah], the saying of the Messenger and the consensus of the Ummah unite then there stays nothing with it for the Muta’awwil (interpreter) a Ta’wil (interpretation), except for the arrogant or rejecter.."

[Source: ibid. p.122-123]

Imam al-Darimi said:

"These narrations have come all of them and most of them concerning the Descend of the Lord, the Blessed and Exalted, in these places. While asserting them as truth and having belief in them such have we seen the people of understanding and vision of our teachers. None of them has rejected them and nobody prevents its transmission, until this ‘asâbat unveiled and questioned the narrations of the Messenger of Allah, peace be upon him, by rejecting them.."

[Source: al-Darimi, Radd ‘ala’l-Jahmiyyah p.93]

Sharik b. 'Abdallah

Imam Abu Dawud al-Sijistani said:

"Sufyan al-Thawri, Shu’ba [b. al-Hajjaj], Hammad b. Zayd, Hammad b. Salamah, Sharik [b. Abdallah], and Abu ‘Awana use not to limit, assimilate or compare [Allah’s Attributes] (laa yuhadduuna wa-laa yushabbihuuna wa-laa yumathiluuna); they would transmit the narration without saying ‘how’. And if they were asked they would answer by reports (athar)." Abu Dawud said: "And this is our saying."

[Source: al-Bayhaqi, al-Asma’ wa’l-Sifat p.425]

Shall we add the 'Hanafi' Ahmad b. Hanbal?

nobody

17th November 2007, 05:31 PM

JK.

Shall we add the 'Hanafi' Ahmad b. Hanbal?

if anybody included him tabqat hanafiyyah, then why not.

and was 'uthman bin sa'id al-darimi a hanafi ?

Abu Maryam PK

24th November 2007, 11:50 AM

Bismillahirrahmanirrahim

Question:
We hope that you could give us a brief overview of Imam Abu Haneefah and his madhhab, because I hear some people criticizing this madhhab because he relies too much on qiyaas (analogy) and ra’y (opinion).

Answer:
Praise be to Allaah. Imam Abu Haneefah is the great faqeeh and scholar of Iraq, Abu Haneefah al-Nu’maan ibn Thaabit al-Taymi al-Kufi. He was born in the year 80 AH, during the lifetime of some of the younger Sahaabah and saw Anas ibn Maalik when he came to them in Kufa. He narrated from ‘Ata’ ibn Abi Rabaah, who was his greatest Shaykh, and from al-Shu’bi and many others.
He was concerned with seeking reports and he traveled for that purpose. With regard to fiqh and examining and analyzing reports, he was the ultimate and people depended on him in that, as Imam al-Dhahabi said: “It would take two volumes to tell the story of his life, may Allaah be pleased with him and have mercy on him.”
He was an imam who was eloquent and well spoken. His student Abu Yoosuf described him as follows: “He was the most well-spoken of the people and the most clear in expressing himself. He was pious and very protective with regard to transgression of the sacred limits of Allaah. He was offered worldly gains and a great deal of wealth, but he turned his back on it. He was whipped to force him to accept the position of judge or controller of the bayt al-maal (treasury of the Islamic state) but he refused.
Many people narrated reports from him, and he died as a martyr of dropsy in 150 AH at the age of seventy. (Siyar A’laam al-Nubala’, 6/390-403; Usool al-Deen ‘inda al-Imam Abu Haneefah, p. 63).
The Hanafi madhhab is one of the four well-known madhhabs, and it was the first of the fiqhi madhhabs. It was said that “The people are dependent on Abu Haneefah with regard to fiqh.” The origin of the Hanafi madhhab and all the other madhhabs is that these four imams – I mean Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – made the effort to understand the evidence of the Qur’aan and Sunnah, and they issued fatwas to people based on the evidence that had reached them. Then the followers of these imams took their fatwas and conveyed them and issued other fatwas based on them, and derived principles from them, and they set out guidelines for understanding the texts and reaching conclusions. Thus the fiqhi madhhab was formed, and the Hanafi, Shaafa’i, Maaliki and Hanbali madhhabs, and other madhhabs such as those of al-Awzaa’i and Sufyaan, but these latter madhhabs were not destined to continue.
As you can see, what these schools of fiqh are based on is following the Qur’aan and Sunnah.
With regard to the ra’y and qiyaas adopted by Imam Abu Haneefah, what this means is not opinion based on whims and desires, rather it is an opinion based on the evidence, or analogies, or following the general principles of sharee’ah. The salaf used to describe ijtihaad in difficult issues as ra’y (lit. opinion). Many of them used to say when commenting on a verse of the Book of Allaah, “This is my opinion (my ijtihaad) concerning it,” but that does not refer to opinion based on whims and desires, as stated above.
Imam Abu Haneefah followed ra’y and qiyaas a great deal in matters other than hudood punishments, expiations and other shar’i issues, and the reason for that is that he had fewer ahaadeeth at his disposal than other imams, because he came before the other imams and was very strict about accepting ahaadeeth, as false reports were so widespread in Iraq at that time and there was a great deal of tribulation.
It should be noted that not all the opinions and views of the Hanafi madhhab that is named after Imam Abu Haneefah are the words of Abu Haneefah himself, or can be correctly attributed to him. Many of those views go against what Imam Abu Haneefah himself said, but they were regarded as part of his madhhab because they were worked out according to the guidelines of the madhhab which is derived from the other texts of the imam. Similarly the Hanafi madhhab may adopt the view of a student of the imam such as Abu Yoosuf and Muhammad, and it also includes the ijtihaad of students of the imam, which subsequently became part of the madhhab. This does not apply only to the madhhab of Abu Haneefah, rather the same may be said of all the well-known madhhabs.
If it is said: If the four madhhabs are based on the Qur’aan and Sunnah, why do we find differences of opinion between them on matters of fiqh?
The answer is: Each imam issued fatwas on the basis of the evidence that reached him. A hadeeth may have reached Imam Maalik on the basis of which he issued fatwas, that did not reach Abu Haneefah, so he issued fatwas stating something different, and vice versa. Similarly a hadeeth may have reached Abu Haneefah with a saheeh isnaad so he issued fatwas on that basis, and the same hadeeth may have reached Imam al-Shaafa’i with a different isnaad that was da’eef (weak), so he did not issue fatwas based on it, or he may have issued a fatwa saying something that went against the hadeeth based on the conclusion he reached. This is why differences arose among the scholars, but ultimately the point of reference is the Qur’aan and Sunnah.
In fact, Imam Abu Haneefah and other imams followed the texts of the Qur’aan and Sunnah, even if some of their fatwas were not based on that, the reason being that all four imams stated that if a hadeeth was saheeh, then that was their madhhab, that is what they followed, on what they based their fatwas and from what they derived their evidence.
Imam Abu Haneefah said: “If the hadeeth is saheeh then that is my madhhab.” And he said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.” According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.” And according to another report he added: “We are human, we may say something today and retract it tomorrow.” And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger  (peace and blessings of Allaah be upon him), then ignore what I say.”
Imam Maalik (may Allaah have mercy on him) said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.” And he said: “There is no one after the Prophet  (peace and blessings of Allaah be upon him) whose words cannot be taken or left, apart from the Prophet  (peace and blessings of Allaah be upon him).”
Imam al-Shaafa’i (may Allaah have mercy on him) said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah  (peace and blessings of Allaah be upon him). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah  (peace and blessings of Allaah be upon him) which is different to what I said, then what matters is what the Messenger of Allaah  (peace and blessings of Allaah be upon him) said, and that is my opinion.”
Imam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shaafa’i or al-Awzaa’i or al-Thawri blindly. Learn from where they learned.” And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”
This is a brief look at Imam Abu Haneefah (may Allaah have mercy on him) and his madhhab. In conclusion, the Muslim cannot but acknowledge the status and position of these imams, but that should not lead us to give precedence to their views over the Book of Allaah and the saheeh reports from the Messenger of Allaah  (peace and blessings of Allaah be upon him), because in principle we should follow the Qur’aan and Sunnah and not the opinions of men; any man’s opinion may be taken or left, except the Messenger of Allaah  (peace and blessings of Allaah be upon him),as Imam Maalik (may Allaah have mercy on him) said.
For more information please see questions no. 5523 (http://www.islamqa.com/index.php?ln=eng&ds=qa&lv=browse&QR=5523), 13189 (http://www.islamqa.com/index.php?ln=eng&ds=qa&lv=browse&QR=13189), 23280 (http://www.islamqa.com/index.php?ln=eng&ds=qa&lv=browse&QR=23280), 21420.
See also al-Madkhal ila Diraasat al-madaaris wa’l-Madhaahib al-Fiqhiyyah by ‘Umar al-Ashqar.

Islam Q&A

Abu Qital al Muwahid

10th December 2007, 08:44 PM

On Raising the Hands in Prayer #1
by al-Hâfidh Abû al-‘Alâ Muhammad ‘Abdur-Rahmân bin Abdur-Rahîm al-Mubârakpûrî (d. 1352 AH / n/a CE)

Translated by Abu Rumaysah
‘Tuhfatu-l-Ahwadhî bi Sharh Jâmi‘ at-Tirmidhî’ [2/88-100][1]
Click Here for Arabic

[Start of quote from at-Tirmidhî]

Chapter 189 - Raising Hands at Rukû‘
255: Qutaybah and ibn Abî ‘Umar narrated to us saying; Sufyân bin ‘Uyaynah narrated to us; from az-Zuhrî; from Sâlim; from his father [ibn ‘Umar] who said,

‘I saw the Messenger of Allâh (SAW) raise his hands up to his shoulders when he started the prayer, and when he went into rukû‘ and when he raised his head from rukû‘’, and ibn Abî ‘Umar added in his hadîth, ‘and he did not do that between the two sajdas’ [2]

256: Abû ‘Isâ [at-Tirmidhî] said; al-Fadl bin as-Sabbâh al-Baghdâdî narrated to us; Sufyân bin ‘Uyaynah narrated to us; az-Zuhrî narrated to us; the likes of the hadîth of ibn ‘Umar with this isnâd.

He said: The ahâdîth pertaining to this topic are related from ‘Umar, ‘Alî, Wa’il bin Hujr, Mâlik bin Huwayrith, Anas, Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa‘d, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash‘arî, Jâbir and ‘Umair al-Laythî.

Abû ‘Isâ said: the hadîth of ibn ‘Umar is hasan sahîh and some of the People of Knowledge from the Companions of the Prophet (SAW) held this view [stated in the hadîth]. From amongst them were: ibn ‘Umar, Jâbir bin ‘Abdullâh, Abû Hurayrah, Anas, ibn ‘Abbâs, ‘Abdullâh bin Zubair and others. From amongst the Tâbi‘în were: Hasan al-Basrî, ‘Atâ, Tâwûs, Mujâhid, Nâfi‘, Sâlim bin ‘Abdullâh, Sa‘îd bin Jubair and others.

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

‘Abdullâh bin Mubârak said, “the hadîth of the one who raises his hands is established,” and he mentioned the hadîth of Sâlim from his father [i.e. no. 255 & 256], “and the hadîth of ibn Mas‘ûd is not established,

‘That the Prophet (SAW) did not raise his hands except the first time’ ”.

This has been reported to us from Ahmad bin ‘Abdah al-Amulî; Wahb bin Zam‘ah narrated to us; from Sufyân bin ‘Abdi-l-Malik; from ‘Abdullâh bin al-Mubârak.

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

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

I heard al-Jârûd bin Mu‘âdh saying that Sufyân bin ‘Uyaynah, ‘Umar bin Hârûn and an-Nadr bin Shumayl used to raise their hands when they commenced the prayer, when they went into ruku‘ and when they rose their heads [from it].

Hannâd narrated to us; Wakî‘ narrated to us; from Sufyân; from ‘Asim bin Kulayb; from ‘Abur-Rahmân ibn al-Aswad; from ‘Alqama who said, ‘ibn Mas‘ûd said,

“Shall I not pray with you the prayer of the Messenger of Allâh (SAW)” so he prayed and he did not raise his hands except the first time.’

At-Tirmidhî said: and the hadîth pertaining to this are related from al-Barâ’a bin ‘Azib.

Abû ‘Isâ [at-Tirmidhî] said: the hadîth of ibn Mas‘ûd is a hasan hadîth.

And of this opinion [that one raises his hands only once at the beginning of the prayer] were more than one of the People of Knowledge amongst the Companions of the Prophet (SAW) and the Tâbi‘în. It is the opinion of Sufyân [ath-Thawrî] and the People of Kûfah.

[End of quote from Jâmi‘ at-Tirmidhî]

* His saying, “raise his hands up to his shoulders when he started the prayer, and when he went into rukû‘ and when he raised his head from rukû‘”

This constitutes clear evidence that raising of the hands in these places is a Sunnah and this is the truth and that which is correct.

Bukhârî quotes in his Sahîh, after this hadîth of ibn ‘Umar, from his Shaykh ‘Alî bin al-Madanî who said, ‘it is a duty upon the Muslims that they raise their hands at the time of rukû‘ and rising from it due to this hadîth of ibn ‘Umar.’[3] This statement occurs in the [version of the Sahîh] narrated by ibn ‘Asâkir. Imâm Bukhârî mentioned this in his Juz’ Raf‘i-l-Yadayn [4] and expounded upon it, and he was the most knowledgeable person of his time.

* His saying, “and he did not do that between the two sajdas”

In a narration of Bukhârî, “and he did not do that when he made sajda, nor when he raised his head from sajda.”

* His saying, “and the ahâdîth pertaining to this topic are related from...”

[Sources of narrations omitted]

As-Suyûtî[5] said in al-Az`hâr al-Mutanâthira fî-l-Akhbâr al-Mutawâtira,

“the ahâdîth of raising [hands at rukû‘] are mutawâtir from the Prophet (SAW). Bukhârî and Muslim report it from ibn ‘Umar and Mâlik bin al-Huwayrith; Muslim reports it from Wâ’il bin Hujr; the Four from ‘Alî, Abû Dâwûd from Sahl bin Sa‘d, ibn az-Zubair, ibn ‘Abbâs, Muhammad bin Salamah, Abû Usayd, Abû Qatâdah and Abû Hurayrah; ibn Mâjah from Anas, Jâbir and ‘Umayr al-Laythî; Ahmad from al-Hakm bin ‘Umayr; al-Bayhaqî from Abû Bakr and al-Barâ’â; ad-Dâruqutnî from ‘Umar and Abû Mûsâ; at-Tabarânî from ‘Uqbah bin ‘Amir and Mu‘âdh bin Jabal.”[6]

Al-Hâfidh [ibn Hajr][7] said in al-Fat`h,

“Bukhârî mentioned that the raising of hands at rukû‘ and at rising from rukû‘ is reported from seventeen Companions. Al-Hâkim and Abû al-Qâsim ibn Mandah mention that from amongst the ones who narrate it are the ten promised paradise. Our Shaykh, Abû al-Fadl al-Hâfidh [al-I‘râqî], mentioned that he investigated all those who reported it from amongst the Companions and they reached fifty [Companions].”[8]

Ash-Shawkânî said in an-Nayl,[9]

“al-Bayhaqî lists in his Sunan[10] and Khilâfiyât the names of those who the relate the raising of hands [at rukû‘ reaching] the likes of thirty Companions. He said, ‘I heard al-Hâkim say, “the ten promised paradise related this Sunnah and others from the greatest of the Companions.” and it is as he said.’ Al-Hâkim and al-Bayhaqî also said, ‘a narration of a Sunnah is not known upon which the ten and those after them from the greatest of the Companions agreed to due to their being scattered across the lands except this one’ ” [11]

* His saying, “and some of the People of Knowledge from the companions of the Prophet (SAW) held this view...”

Al-Hâfidh [ibn Hajr] said in al-Fat`h,

“Muhammad bin Nasr al-Marwazî said, ‘the scholars of the lands agree to the legislation of this [Sunnah] except the people of Kufah.’ And al-Bukhârî authored a separate book on this issue and he relates in it from al-Hasan and Humaid bin Hilâl, ‘that the Companions used to do that.’ Bukhârî commented by saying, ‘and al-Hasan did not exclude anyone’ ”[12]

I say: al-Bukhârî said in Juz’ Raf‘i-l-Yadayn [13], “al-Hasan and Humaid bin Hilâl said, ‘the Companions of the Messenger of Allâh (SAW) used to raise their hands’ and they did not exclude any one of the Companions of the Prophet (SAW). It is not established in the eyes of the People of Knowledge, from any of the Companions, that he (SAW) did not raise his hands. What we have described is also reported from a number of the Companions of the Prophet (SAW), and likewise from a number of scholars of Mecca, Hijâz, Iraq, Syria, Basra, Yemen, and a number from Khurâsân.

From amongst them: Sa‘îd bin Jubair, ‘Atâ bin Abî Rabâh, Mujâhid, al-Qâsim bin Muhammad, Sâlim bin ‘Abdullâh bin ‘Umar bin al-Khattâb, ‘Umar bin ‘Abdi-l-‘Azîz, Nu‘mân bin Abî ‘Ayyâsh, al-Hasan, ibn Sîrîn, Tâwûs, Mak`hûl, ‘Abdullâh bin Dînâr, Nâfi‘ the servant of ‘Abdullâh bin ‘Umar, al-Hasan bin Muslim, Qays bin Sa‘d and many more.

It is reported from Umm ad-Dardâ’ that she used to raise her hands.[14]

‘Abdullâh bin Mubârak used to raise his hands [at rukû‘] and likewise the generality of his companions. From amongst them: ‘Alî bin al-Husain, ‘Abd bin ‘Umar, Yahya bin Yahya, the Muhaddithîn of the People of Bukhâr from amongst them: ‘Isâ bin Mûsâ, and Ka‘b bin Sa‘îd, Muhammad bin Sallâm, ‘Abdullâh bin Muhammad, al-Musnadî and many more beyond enumeration.

There is no difference upon what we have described amongst the People of Knowledge. ‘Abdullâh bin Zubair, ‘Alî bin ‘Abdullâh, Yahya bin Ma‘în, Ahmad bin Hanbal and Is`hâq bin Ibrahîm affirmed most of these ahâdîth and considered them to be the truth. These are the People of Knowledge in their times.” [15]

* His saying, “and of this opinion were ‘Abdullâh bin al-Mubârak, ash-Shâfi‘î, Ahmad and Is`hâq”

And it is the opinion of Mâlik, being the last and most authentic of the two sayings from him. Al-Hâfidh said in al-Fat`h, “ibn Abdi-l-Barr[16] said, ‘nobody reports the leaving of raising the hands from Mâlik except ibn al-Qâsim and that which we take is the raising of the hands as in the hadîth of ibn ‘Umar. This is what Wahb and others narrate from Mâlik and at-Tirmidhî does not report from Mâlik an opinion other than this.’ Al-Khattâbî[17] quoted, and al-Qurtûbî followed him in al-Mufhim, that the last of the two sayings and the most authentic from him was this.

And I have not seen the Mâlikiyyah[18] use an evidence for the leaving of raising hands except the saying of ibn al-Qâsim” [19]

Az-Zayla’i[20] said in Nasb ar-Râyah, quoting from Juz’ Raf‘i-l-Yadayn of al-Bukhârî, “ibn al-Mubârak used to raise his hands and he is the most knowledgeable of the people of his time as far as is known. Ibn al-Mubârak said, ‘I prayed beside Nu‘mân and I raised my hands so he said to me, “I fear that you are trying to fly.” I replied to him saying, “if I did not try to fly at the first [raising] then I was not trying to fly at the second.” ’ al-Wakî‘ said, ‘may Allâh have mercy upon ibn al-Mubârak, he used to have his answers ready.’ ”

* His saying, “and he prayed and he did not raise his hands except the first time”

Those who say that the raising of hands at the rukû‘ and at the rising from the rukû‘ is abrogated derive evidence from this hadîth. However this hadîth is da‘îf as you will come to know and their is no authentic hadîth to support this opinion.

Footnotes
1 All footnotes have been added by the translator.

2 And in the narration of Bayhaqî [2/26] there occurs the addition, “and this prayer of his was not abandoned till he met Allâh.”

3 Imâm ash-Shâfi‘î said, “it is not permissible for anyone who hears the hadîth of the Messenger of Allâh (SAW) to do with raising the hands at the commencement of prayer and at going into and rising from ruku‘, that he leaves emulating his actions (SAW)”

[Shaykh Mash`hûr Salmân, al-Qawl al-Mubîn [p.103], who refers it to as-Subkî, Tabaqât ash-Shâfi‘iyyah al-Kubrâ [2/100], under the biography of Abû Isma‘îl bin Yahya al-Muzanî, the student of ash-Shâfi‘î].

4 His book on ‘Raising Hands in Prayer’ [p. 9 no. 2].

5 He is the Imâm, Hâfidh and Mujtahid, Jalâl ad-Dîn ‘Abdur-Rahmân as-Suyûtî. He busied himself in the pursuit of knowledge from an early age and studied under a great deal of scholars, and he wrote a great number of works (about 600) on practically every Islamic science. He died in the year 911H.

6 This list comprises twenty one Companions.

7 He is the great Imâm, Hâfidh, and Mujtahid scholar of the 8th century. He studied under many of the great pillars of hadîth and fiqh of his time and wrote a number of beneficial works, mainly revolving around hadîth and its related sciences. His most famous work is hi