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Removing the Doubts and Conjecture Over Raising the Hands
During Prayer
Compiled by Abu Khaliyl
In the following article, I hope to clarify many issues related to raising the
hands for the reader. This, I hope to prove by quoting the actions of the
Prophet, the actions and sayings of the Companions, and the sayings of a number
of Imams, as well as presenting the texts used to represent opposing views, and
their criticism according to the qualified scholars. I have arranged
this discussion in the following format:
1. How, where and when the Prophet (sal-Allaahu 'alayhi was-Salam) raised his
hands in prayer
A) The level to which the hands are raised.
B) Are the hands raised before saying “Allaahu akbar”, while saying it, or
after it?
C) The positions of the prayer in which it may be done:
- Takbeer al-Ihraam
- Before entering into the bowing position
- While rising from the bowing position
- Before entering into the prostration position
- Between prostrations
- While rising to stand after the end of each rak‘ah
- While rising after the second rak‘ah
2. Supportive Reports from the Companions and Followers
3. Arguments, Claims, and Differences
A) Texts used to claim abrogation
B) Their Review
C) Note on Raising hands while in the sitting position
D) Note on Women’s Prayer
4. Summarizing statements from the Scholars of Hadeeth
5. Final Words
1. How, Where and When the Prophet (sal-Allaahu 'alayhi was-Salam) Raised
His Hands in Prayer:
A) the Level to Which the Hands Are Raised
The Prophet (sal-Allaahu 'alayhi was-Salam) would raise his hands to the level
of his shoulders, as reported by Ibn ‘Umar (radi-Allaahu anhu),
“I saw the Prophet’s (sal-Allaahu 'alayhi was-Salam) opening takbeer in
prayer; he raised his hands when he said “Allaahu akbar” until he held
them parallel to his shoulders...”[1]
And some reports say it was to the level of the ears as in the report of Maalik
bin al-Huwayrith,
“I saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands when he
said, “Allaahu akbar”, when he bowed, and when he raised his head from
bowing, until they extended to the level of his ears.”[2]
There are no reports that involve the Prophet (sal-Allaahu 'alayhi was-Salam)
touching his ears with any part of his hands while raising them with the takbeer.
B) Are the Hands Raised Before Saying “Allaahu Akbar”, While Saying It,
or after it?
According to the various texts on this matter, each way is correct, so one may
do it this way sometimes, and a different way at others. Brief examples of texts
that support this view are:
Before: One narration from Ibn ‘Umar that the Prophet (sal-Allaahu
'alayhi was-Salam),
“...Raised his hands until they were at the level of his shoulders, then
[said, ‘Allaahu akbar’].”[3]
During: As noted in the hadeeths of Ibn ‘Umar and Maalik bin al-Huwayrith
noted in the previous section.
After: Another narration from Maalik bin al-Huwayrith, recorded by
Muslim, that the Prophet (sal-Allaahu 'alayhi was-Salam) would,
“Say ‘Allaahu akbar’, then raise his hands.”
C) The Positions of the Prayer in Which it May Be Done
Takbeer al-Ihraam
The Prophet (sal-Allaahu 'alayhi was-Salam) would begin his prayer by saying the
takbeer, raising his hands with it, as is reported in many hadeeths, such as the
following from Ibn ‘Umar (radi-Allaahu anhu);
“When the Prophet (sal-Allaahu 'alayhi was-Salam) stood for prayer, he would
raise his hands up to the level of his shoulders then say, ‘Allaahu akbar’....”[4]
This is the well known takbeer referred to often as takbeer ul-ihraam. Or the
takbeer by which one enters into the sacred state of prayer. This text, as well
as many others, clearly indicate that raising the hands with this takbeer is a
legislated element of the prayer in Islaam. According to most scholars, there is
an ijmaa‘ (consensus of agreement among the scholars) on this issue.
Among such scholars are an-Nawawee in Sharh Muslim, Ibn Hazm, Ibn al-Munthir in
al-Ijmaa‘, and Ibn Hajar, who quotes Ibn ‘Abdul-Baarr saying,
“The scholars have agreed to the institution of raising the hands when
beginning the prayer.”[5]
Before Entering into the Bowing Position
This is also demonstrated by the previous hadeeth of Ibn ‘Umar (radi-Allaahu
anhu) which continues,
“When the Prophet (sal-Allaahu 'alayhi was-Salam) stood for prayer, he would
raise his hands up to the level of his shoulders then say, ‘Allaahu akbar’,
when he wanted to bow, he raised them similarly.”[6]
And in another narration he says,
“When the Prophet (sal-Allaahu 'alayhi was-Salam) stood for prayer he raised
his hands until they were at the level of his shoulders; and he would do that
when he said, ‘Allaahu akbar’ for the bowing...”[7]
While Rising from the Bowing Position
From the same text, Ibn ‘Umar continues;
“...and when he raised his head from bowing he raised them like that as
well...”[8]
And in the second narration above, he says;
“...and he did that when he raised his head from bowing...”[9]
Before Entering into the Prostration Position
Maalik bin al-Huwayrith reported that,
“He saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in his
prayer when he bowed, and when he raised his head from bowing, and when he
went to prostrate...”[10]
Abu Hurayrah (radi-Allaahu anhu) said,
“I saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in his
prayer to the level of his shoulders when he began the prayer, and when he
bowed, and when he went to prostrate.”[11]
Between Prostrations
This can be deduced from general texts, such as Ibn ‘Abbaas’s report that,
“Allaah’s Messenger would raise his hands with every takbeerat.”[12]
And ‘Umayr bin Habeeb’s report,
“Allaah’s Messenger (sal-Allaahu 'alayhi was-Salam) would raise his hands
with every takbeerat in the obligatory prayer.”[13]
There are also specific reports in this regard, such as that of Maalik bin al-Huwayrith,
who said,
“...and when he raised his head from the prostrations he would do similar to
that.”[14]
And another narration by Anas (radi-Allaahu anhu), in which he said,
“The Prophet (sal-Allaahu 'alayhi was-Salam) would raise his hands in the
bowing and prostrating positions.”[15]
While Rising to the Next Rak‘ah
This is supported by the above hadeeths, for wherever one says “Allaahu akbar”
one may do this, as in the hadeeth of Maalik bin al-Huwayrith,
“...and when he raised his head from the prostrations, he would do similar
to that.”[16]
And the other report from him, in that;
“He saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in
his prayer when he bowed, when he raised his head from bowing, when he
prostrated, and when he raised his head from the prostrations.”[17]
While Rising from Tashaahhud to the Third Rak‘ah
This is reported specifically in the hadeeth of Abee Humayd as-Saa‘idee,
“...Then when he (sal-Allaahu 'alayhi was-Salam) stood from the second
rak‘ah, he said, ‘Allaahu akbar’ and raised his hands ...”[18]
Also ‘Ali (radi-Allaahu anhu) reported that,
“When standing for the obligatory prayer, Allaah’s Messenger (sal-Allaahu
'alayhi was-Salam) would say, ‘Allaahu akbar’ and raise his hands to the
level of his shoulders; and he would do similar to that when he finished his
recitation;...and when he stood from the two prostrations, he raised his hands
like that and said, ‘Allaahu akbar’.”[19]
And Ibn ‘Umar (radi-Allaahu anhu) reported,
“When Allaah’s Messenger (sal-Allaahu 'alayhi was-Salam) stood from the
second rak‘ah, he said,‘Allaahu akbar’ and raised his hands.”[20]
This also follows from the general narrations mentioned above.
2. Support from the Actions of the Companions and their Followers for These
Positions
To help dispel the claim that raising the hands is abrogated, I have listed
examples from some Companions and their students to establish that they were
seen after the death of the Prophet (sal-Allaahu 'alayhi was-Salam) raising
their hands in these positions. Since there is widespread agreement, as
explained above, regarding raising the hands with the opening takbeer, it will
not be discussed further.
1. Ten Companions
In the presence of ten Companions of Allaah’s Messenger, one of them being Abu
Qatadah, Abee Humayd as-Saa‘dee, said;
“Shall I teach you the prayer of Allaah’s Messenger (sal-Allaahu 'alayhi
was-Salam)?” .… He said, “When Allaah’s Messenger stood for the
prayer, he raised his hands to the level of his shoulders, then he said,
“Allaahu akbar”...then he said, “Allaahu akbar”, raising his hands
until they reached the level of his shoulders, then he bowed... then he raised
his head saying “Sami‘ Allaahu liman hamidah”, then he raised his hands
up to the level of his shoulders while standing. Then he said, “Allaahu
akbar”,....then when he stood from the second rak‘ah, he said “Allaahu
akbar”, and raised his hands until they were at level of his shoulders, as
he did when he began the prayer....’ They (the Companions present) said,
“True. This is how he (sal-Allaahu 'alayhi was-Salam) prayed.”[21]
2. ‘Umar
From Taawoos from Ibn ‘Umar that,
“‘Umar used to raise his hands when bowing, and when rising from
it.”[22]
3. Ibn ‘Umar
“When he entered into prayer he would say,‘Allaahu akbar’ and raise his
hands. Similarly, when he bowed, when he said, ‘Sami‘ Allaahu liman
hamidah’, and when he stood from the second rak‘ah he raised his
hands...”[23]
Naafi‘ reported from Ibn ‘Umar that,
“He would raise his hands when raising his head from the first
prostration.”[24]
4. Anas
Yahya bin Ishaaq reported that,
“Anas (radi-Allaahu anhu) would raise his hands between the two
prostrations.” [25]
5. Jaabir bin ‘Abdullaah
From Abu az-Zubayr, that,
“Jaabir bin ‘Abdullaah would raise his hands when beginning his prayer,
when he bowed, and when he raised his head from bowing...”[26]
6. Ibn ‘Abbaas
From an-Nadhr bin Katheer - meaning as-Saa‘dee, who said,
“I prayed next to ‘Abdullaah bin Taawoos in al-Khayf masjid. When he
prostrated in the first prostration and raised his head from it, he raised his
hands to the level of his face. I objected to that. So Wahab bin Khaalid said,
‘Are you doing something that you have not seen anyone else do?’ Ibn
Taawoos replied, ‘I saw my father do it [Taawoos], and he said, “I saw Ibn
‘Abaass do it.” And I do not know but that he said, “The Prophet (sal-Allaahu
'alayhi was-Salam) did it.’”[27]
Some of the Followers of the Companions
1. Maymoon al-Makee reported that,
“‘Abdullaah bin az-Zubayr lead them in prayer, and he waved his hands when
he stood, when he bowed, when he prostrated, and as he was getting up to
stand; he stood and motioned with his hands. So I told Ibn ‘Abbaas about
this. I said, ‘I have seen Ibn az-Zubayr praying in a way that I have not
seen others praying.’ I described this waving [of the hands] to him. So he
said, ‘If you would like to look at the prayer of Allaah’s Messenger (sal-Allaahu
'alayhi was-Salam), then imitate the prayer of ‘Abdullaah bin az-Zubayr.’”[28]
2. Ayyoob said,
“I saw Naafee‘ and Taawoos raising their hands between the two
prostrations.”[29]
3. Yazeed bin Haaroon reported from Ash‘ath that al-Hasan and Ibn Seereen,
“Both would raise their hands between the two prostrations.”[30]
4. Ibn ‘Aliyyah reported that he saw Ayyoob raise his hands between
prostrations.[31]
Previously, we covered the first two discussions on this subject:
1. How, where and when the Prophet (sal-Allaahu 'alayhi was-Salam) raised his
hands in prayer
2. Supportive Reports from the Companions and Followers
The following is the first half of the third discussion:
3. Differences, Arguments and Clarifications
To understand the differences over raising the hands after the opening takbeer,
we may quote Muhammad al-Marwazee:
“The scholars of the lands agree to the permissibility of this, except the
people of Koofah.” [32]
And in his Sunan, at-Tirmithee said:
“More than one of the People of knowledge among the Companions of the
Prophet (sal-Allaahu 'alayhi was-Salam) and the followers held this opinion,
and it is the opinion of Sufyaan and the people of Koofah.” [33]
The following are the seven most popular texts relied upon to claim that raising
the hands after the takbeer is abrogated. According to these texts (and others
that are fabricated, or not worth mentioning here), a group of the Hanafee
scholars claim that any authentic report which could be used to prove raising
the hands after the opening takbeer is abrogated and therefore no longer allowed
to be acted upon. Meaning that it is something that the Prophet (sal-Allaahu
'alayhi was-Salam) used to do but abandoned doing before his death, and so, we
should also not do it. This claim must be analyzed by the following two
questions:
1. Are the texts that prove abrogation authentic;
2. If such texts are authentic then is abrogation the only correct
interpretation? Something is either abrogated or it is not, there is no level in
between.
To get an idea of the claims, we may quote at-Tahaawee, who argues;
“The only reason for ‘Ali to see the Prophet (sal-Allaahu 'alayhi was-Salam)
raise his hands and then not follow him in doing it, is that he new well that
it was abrogated.” [34]
Al-Laknawee explains;
“It is well known in the books of usool of our companions (i.e. Hanafees),
‘That Mujaahid said, “I accompanied Ibn ‘Umar for ten years and I did
not see him raise his hands except once.”’ They say, ‘And Ibn ‘Umar
relates the raising of hands from the Messenger (sal-Allaahu 'alayhi was-Salam)
and he himself left it. And a Companion who narrates a hadeeth, then leaves
what is narrated (which is) clear in meaning and it is not possible to explain
why, then you (follow him in that act and) leave what is narrated.’ And at-Tahaawee
relates from the hadeeth of Abu Bakr bin Ayaash from Husayn from Mujaahid that
he said, ‘I prayed behind Ibn ‘Umar and he did not use to raise his hands
except at the first takbeer of prayer.’ Then he said, ‘So this was Ibn
‘Umar who saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands,
then he left that same raising after the Prophet (sal-Allaahu 'alayhi was-Salam)
and he did not do that except that abrogation was established with
him.’”[35]
See al-Laknawee’s response to these claims later.
1. The hadeeth of Ibn Mas‘ood
“‘Shall I not pray with you the prayer of Allaah’s Messenger (sal-Allaahu
'alayhi was-Salam)?’ So he prayed and he did not raise his hands except the
first time [and in some narrations: “except once” and in others: “he
raised his hands at the beginning of the prayer, and he did not repeat
that.]” (at-Tirmithee, Abu Daawood, Ahmad)
Some of the scholars of hadeeth have shown that the chain of narrators for this
text is authentic.[36] But they argue that this text negates while numerous
others confirm, and confirmation takes precedence over negation.[37] Others deny
the authenticity of the text in part or altogether[38], as is seen in the
following discussion.
Ibn al‑Mubaarak said,
“The hadeeth of Ibn Mas‘ood is not confirmed.” (At-Tirmithee)
In his Sunan, after relating this hadeeth, Abu Daawood said,
“This hadeeth is a summary of a long hadeeth, it is not authentic with this
wording.”
Here he means the words, “except the first time,” or, “And he did not
repeat that.” In his Juz’ Rafa‘ al‑Yadayn after mentioning the
hadeeth, Imaam al-Bukhaaree said,
“Imaam Ahmad narrated from Yahya bin Adam who said,‘I saw the hadeeth of
‘Abdullaah bin Idrees from ‘Aasim bin Kulayb, and there was not in it,
“Then he did not repeat that”.’[39] And this is more authentic as a book
is better preserved according to the People Knowledge. For a man narrates
something [from memory], then he consults the book and it is as it is in the
book. Al‑Hasan bin Rabee‘ narrated to us from Idrees bin ‘Aasim from
‘Abd ur-Rahmaan bin al‑Aswaad from ‘Alqamah that ‘Abdullaah (Ibn
Mas‘ood) said, ‘The Messenger of Allaah (sal-Allaahu 'alayhi was-Salam)
taught us the prayer...’ so he stood and made takbeer and raised his hands,
then he bowed and put his hands together between his knees. This reached Sa'd
who said, ‘My brother has spoken truthfully. But we used to do that in the
beginning of Islaam, then we were commanded with this. (i.e., placing the
hands on the knees in rukoo‘).’[40]“And this indicates that Ibn
Mas‘ood was not aware that it was abrogated. And Ibn al-Munthir reports from
Ibn ‘Umar with a strong isnad that he said, ‘The Prophet (sal-Allaahu
'alayhi was-Salam) only did that once.’ Meaning at-tatabeeq....and ‘Abd
ur-Razzaaq reports from ‘Umar what agrees with the saying of Sa‘d, he
reports it from another way from ‘Alqamah and al-Aswaad saying, ‘We prayed
with ‘Abdullaah [Ibn Mas‘ood] so [we held our hands together while
bowing]. Then ‘Umar met us, so we prayed with him, so we [did it again].
When we finished he said, “That is something that we did then it was
stopped.”’And with at-Tirmithee by way of Abu ‘Abd ur-Rahmaan as-Salmee
who said, ‘‘Umar bin al-Khattaab said to us, “Indeed the knees are
sunnah for you so grasp the knees.”’ And al-Bayhaqee reported it with this
wording; ‘When we bowed we placed our hands between our knees. So ‘Umar
said, “From the sunnah is to grasp the knees.”’ And this also implies
that the ruling is marfoo‘ [or raised] because when a companion says,
‘this is sunnah’, or ‘the sunnah is like this’, then it is obvious
that the source for this is the Prophet (sal-Allaahu 'alayhi was-Salam),
especially when the one saying it is the likes of ‘Umar.” (Fath ul-Baaree)
And this is what is preserved according to the People of research into the
hadeeth of Ibn Mas‘ood.”
Al‑Haafiz ibn ‘Abd il-Baarr said,
“Regarding the hadeeth of Ibn Mas‘ood; ‘”Shall I not pray with you the
prayer of the Messenger (sal-Allaahu 'alayhi was-Salam).” So he prayed and
did not raise his hands except once.’ Then indeed Abu Daawood said, ‘This
is a summary of a long hadeeth and it is not saheeh with this wording.’
Similarly al‑Bazaar said, ‘It is not confirmed, and the likes of this
is not depended upon.’ As for the hadeeth of Ibn ‘Umar mentioned in this
chapter, then this hadeeth was said in al-Madeenah and is saheeh, having no
narrators accused of anything. And the likes of this has been narrated from
more than twelve Companions.” [41]
Ibn Abee Haatim said,
“I asked my father about the hadeeth related from Sufyaan ath‑Thawree
from ‘Aasim bin Kulayb from ‘Abd ur-Rahmaan bin al‑Aswaad from
‘Alqamah from ‘Abdullaah that the Prophet (sal-Allaahu 'alayhi was-Salam)
stood and made takbeer and raised his hands and then did not repeat that, and
my father said, ‘This is a mistake. It is said the mistake is from ath‑Thawree,
for a group of people have narrated from ‘Aasim and all of them have said
that, “The Prophet (sal-Allaahu 'alayhi was-Salam) stood in prayer, and he
raised his hands, then he bowed and placed his hands together between his
knees." And not one of them narrate what ath‑Thawree
relates.’”[42]
Al‑Haafiz Ibn Hajr said,[43]
“This hadeeth is declared hasan by at-Tirmithee and saheeh by Ibn Hazm. And
Ibn al‑Mubaarak said, ‘To me, it is not confirmed." And Ibn Abee
Haatim reported from his father that ‘This hadeeth is a mistake.’ And
Ahmad bin Hanbal and his shaykh Yahya bin Aadam said, ‘It is weak’, and
al-Bukhaaree transmitted this from them and endorsed their verdict. Abu
Daawood said, ‘It is not authentic.’ And ad‑Daaruqutnee said, ‘It
is not established.’ Ibn Hibbaan said, "This is the best narration that
the People of Koofah narrate with regards to negating raising the hands in
prayer for bowing and when rising from it, and it is in reality the weakest
thing to depend on, because of its defects that invalidate it.’”
Al-Mubaarakfooree says,
“The hadeeth of Ibn Mas‘ood is not saheeh nor hasan, rather it is weak and
the likes of it is not used as proof. As for at-Tirmithee’s declaring to be
hasan, he is not to be depended upon when there is leniency [in his verdict].
As for Ibn Hazm declaring it saheeh, then what is obvious is that it is from
the point of view of its chain, and it is well known that the authenticity of
the chain does not necessitate the authenticity of the text. Despite the fact
that Ibn Hazm’s verdict of saheeh is not to be depended upon in light of the
weakening of it by these precise huffaaz (pl. of haafiz). So depending upon
this weak hadeeth to leave raising the hands and it's abrogation except when
starting (prayer) is not correct.” [44]
If It Was Authentic
Speaking of the hadeeth of Ibn Mas‘ood, Imaam ash-Shaaf‘ee said,
“It is not confirmed, and if it was, then the affirmation [of raising the
hands] takes precedence over the negation.” [45]
Al-Mubaraakfooree says,
“And if we were to concede and accept that the hadeeth of Ibn Mas‘ood is
Saheeh or hasan, then it would be obvious that Ibn Mas‘ood forgot about it,
as he forgot about many matters. Al‑Haafiz az‑Zayl‘ee said in
Nasb ur‑Raayah, transmitting from the author of at‑Tanqeeh that,
‘There is nothing strange in the forgetting of Ibn Mas‘ood, for Ibn
Mas‘ood forgot a portion of the Qur’aan that the Muslims afterwards did
not disagree upon, and that is al-mu‘aoothataeen (i.e., including them as
part of the Qur’aan); he forgot about that which the scholars have agreed to
be abrogated, like placing hands together (between the knees in rukoo‘), and
how two stand behind the imaam; and he forgot about that which the scholars do
not differ about, that the Prophet (sal-Allaahu 'alayhi was-Salam) prayed subh
at it's time on the Day of Sacrifice; he forgot how the Prophet (sal-Allaahu
'alayhi was-Salam) combined (prayers) on ‘Arafah, and he forgot about that
which the scholars do not differ over with regards to placing the elbow and
the fore‑arm on the floor (while prostrating, that it is not allowed),
and he forgot how the Prophet (sal-Allaahu 'alayhi was-Salam) used to recite,
«And He who created the male and the female». If it is possible that Ibn
Mas‘ood forgot the likes of these in prayer, then how is it not possible
that he forgot about raising the hands?'”[46]
2. The Report from al-Baraa’
“Allaah’s Messenger (sal-Allaahu 'alayhi was-Salam) would, when beginning
the prayer, raise his hands to near his ears, and not repeat that.” (Abu
Daawood and ad‑Daaruqutnee)
Al-Mubaarakfooree says,
“It is by route of Yazeed bin Abu Ziyaad from ‘Abd ur-Rahmaan bin Abu
Layla from him (i.e. al-Baraa’). The huffaaz (pl. of haafiz) have agreed
that his saying, "then he did not repeat that" is mudraj[47] in its
narration from the saying of Yazeed bin Abu Ziyaad. It is related from al-Baraa’
without the addition by Shu‘bah, ath‑Thawri, Khaalid at‑Tahaan,
Zuhayr and others from the huffaaz.” [48]
‘Abdullaah bin Ahmad said,
“I asked my father about the hadeeth of al-Baraa’ bin ‘Aazib about the
raising [of the hands in prayer]. He said, ‘Muhammad bin Ja‘far Ghandir
reported to us, saying; “Shu‘bah reported to us from Yazeed bin Abee
Ziyaad who said, ‘I heard Ibn Abee Layla saying, “I heard al-Baraa’
speaking to people with Ka‘b bin ‘Ujrah, he said, ‘I saw Allaah’s
Messenger when he began the prayer raising his hands.’” My father said,
‘And Sufyaan bin ‘Uyaynah said, “We heard it from Yazeed like this.”
Then Sufyaan said, “Then later in Koofah he was saying, “Then he did not
repeat that.”’”[49]
Al‑Humaydee said,
“This narration was narrated by Yazeed only, and Yazeed added it.”[50]
‘Uthmaan ad‑Daarimee said from Imaam Ahmad,
“It is not authentic.”[51]
Yahya bin Muhammad bin Yahya said,
“I heard Ahmad bin Hanbal saying, ‘This hadeeth is flimsy, Yazeed used to
narrrate this for a period of time without saying, “And he did not repeat
that.” So when they - meaning the people of Koofah - met him, he was
mentioning it.’”[52]
Ad‑Daaruqutnee relates this hadeeth via the route of ‘Ali bin ‘Aasim
from Muhammad bin ‘Abd ur-Rahmaan bin Abu Layla from Yazeed bin Abu Ziyaad
from him (al-Baraa’). Ibn ‘Aasim said,
“I went to Koofah and I met Yazeed bin Abu Ziyaad and he narrated this
hadeeth to me but he did not mention ‘Then he did not do that’, so I said
to him, "In fact Ibn Abu Layla narrates this hadeeth to me from you and
it contains ‘Then he did not repeat that’, and he said, ‘I have not
preserved this'”[53]
So, according to the above mentioned scholars, including Yazeed who ist routes
depend upon, the correct wording of the hadeeth does not contain, “And he did
not repeat that.”
------------------------------------------------------------------
[1] Al-Bukhaaree
[2]Al-Bukhaaree (with abridged chain), Muslim and others as detailed later. This
wording is found with Abu Daawood. See Saheeh Sunan Abu Daawood #680 by al-Albaanee
where he grades it Saheeh. Al-Albaanee has, “Sometimes...” the Prophet (sal-Allaahu
'alayhi was-Salam) would raise them to the level of the ears in his Sifat Salat
an-Nabee (sal-Allaahu 'alayhi was-Salam). Ibn Hajar says that Abu Thawr reported
that ash-Shaaf‘ee consolidated the meaning of these two texts saying that he (sal-Allaahu
'alayhi was-Salam) would raise his hands so that the palms were at the level of
the shoulders, and the fingertips reached the level of the ears. See Fath
ul-Baaree.
[3] Muslim
[4] Al-Bukhaaree, Muslim and others.
[5] Fath ul-Baaree
[6] Al-Bukhaaree, Muslim, and others
[7] Al-Bukhaaree
[8] Al-Bukhaaree, Muslim, and others.
[9] Al-Bukhaaree
[10] This narration is from Ahmad and its chain is authentic according to al-Albaanee,
see Irwaa’ ul-Ghaleel, no. 351, and the discussion following it.
[11] Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 700
[12] Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 705.
[13] Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 701.
[14] An-Nasaa’ee, see Irwaa’ ul-Ghaleel, no. 351.
[15] Ibn Abee Shaybah with an authentic chain see Irwaa’ ul-Ghaleel, no. 351.
[16] An-Nasaa’ee, see Irwaa’ ul-Ghaleel, no. 351.
[17] This narration is from Ahmad and it’s chain is authentic according to al-Albaanee,
see Irwaa’ ul-Ghaleel, no. 351 and the discussion following it.
[18] Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 670.
[19] Abu Daawood; Saheeh Sunan Abu Daawood by al-Albaanee, no. 679. See later
discussion over the remainder of this text. The word as-sajdatayn, meaning
“the two prostrations”, has been interpreted by most scholars to mean the
second rak‘aat.
[20] Al-Bukhaaree, an-Nasaa’ee, and Abu Daawood. See Saheeh Sunan Abu Daawood
by al-Albaanee, no. 678
[21] Reported by Ibn Maajah 702, and Abu Daawood, and this narration is his no.
670. See Saheeh Sunan Abu Daawood.
[22] Al-Haakim and al-Bayhaqee from Ibn ‘Umar and Sa‘eed bin al-Musayyib.
See Tuhfat al-Ahwaathee
[23] Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 676.
[24] Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See
Sifat Salaat an-Nabee.
[25] bn Abee Shaybah with an authentic chain according to al-Albaanee. See Sifat
Salaat an-Nabee.
[26] Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 708.
[27] Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 675.
[28] Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 674.
[29] Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See
Sifat Salaat an-Nabee.
[30] Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See
Sifat Salaat an-Nabee.
[31] Ibn Abee Shaybah [Vol. 1: Kitaab as-Salawaat; Regarding raising the hands
between the two prostrations. It follows the previous narration. P. 271] Its
chain is authentic according to al-Albaanee. See Sifat Salaat an-Nabee.
[32] See Fath ul-Baaree
[33] Regarding the Companions, the texts, and their interpretation that follow
(according to the scholars of hadeeth) demonstrate that this is not correct.
[34] See Tuhfat al-Ahwaadee. The reference to ‘Ali, may Allaah be pleased with
him, is text number seven.
[35] Ta‘leeq ul-Mumjad ‘alaa Muwataa Muhammad. See Tuhfat al-Ahwaadee.
[36] At-Tirmithee and Ibn Hazm for example. Al-Albaanee says that it is Saheeh
according to the conditions of Al-Bukhaaree and Muslim, but it is contradicted
by the mutawaatir reports that affirm raising the hands. See his notes on
Mishkaat ul-Masaabih.
[37] See Fath ul-Baaree where Ibn Hajar mentions that ash-Shaaf‘ee held this
view even though he said that the text is not confirmed.
[38] Either because of a deficiency in the transmission of it (and in this case
and the case with the hadeeth of al-Baraa’ that appears later, there is
considerable debate over who is responsible for it) or because of the poor
grades which the narrators have received from various scholars.
[39] See al-‘Ilal wa Ma‘rifatur-Rijaal according to Ahmad bin Hanbal #714:
“‘Abdullaah bin Idrees dictated to me from his books from ‘Aasim bin
Kulayb from ‘Abd ur-Rahmaan al-Aswaad. He said, ‘‘Alqamah reported to us
from ‘Abdullaah who said, “Allah’s Messenger (sal-Allaahu 'alayhi was-Salam)
taught us the prayer.” So he said, “Allaahu akbar” and raised his hands
and then bowed, and he folded his hands and put them between his knees. This
reached Sa‘d who said, “My brother has spoken truthfully, we did that, then
we were commanded with this”, and he grasped his knees.”’”
[40] Although al-Bukhaaree quotes this chain in Juz’ Rafa‘ al‑Yadayn,
the text is reported by numerous authorities. Among them is Ahmad as noted
previously in his quote. Additionally, the text is reported by al-Bukhaaree and
Muslim in their Saheehs, the four Sunans, Ibn Khuzaymah and others. “Putting
the hands together between the knees”: It is known as tataabeeq, and this text
indicates that it has been abrogated. At-Tirmithee said, “At-tatabeeq is
abrogated according to the people of knowledge, there is no difference between
the scholars in that except what is reported from Ibn Mas‘ood and some of his
companions that they [performed it].” (Sunan at-Tirmithee)
Ibn Hajar, after bringing the text said,
[41] At‑Tamheed
[42] Kitaab al-‘Ilal 1:96, Ibn Abee Haatim.
[43] At‑Talkhees al-Khabeer 1:222.
[44] Tuhfat al-Ahwathee 1:220.
[45] Quoted by Ibn Hajar in Fath ul-Baaree.
[46] See Fiqh us-Sunnah, and Tuhfat al-Ahwathee. This point is very well known
to the scholars of this branch of knowledge, and it is usually kept out of the
view of others. However, exposing this point within the context of this
discussion - that is removing the lethargic doubts about a sunnah - should not
cause anyone to feel that this great companion, may Allaah be pleased with him,
was any less than the magnificent scholar and faqeeh that the Prophet (sal-Allaahu
'alayhi was-Salam) endorsed him to be. Although no single person is without
error after the Prophet (sal-Allaahu 'alayhi was-Salam), it is better to quote a
scholar with this kind of saying as we have done here, than to be one who is
heard saying, “So and so companion was mistaken...”
[47] Mudraj: A grade of deficiency given to a hadeeth when it is known that
there is an interpolated addition either in its chain of narrators, or its text.
When this one report contains the addition, and it contradicts other reports,
then it is graded as mudraj. For definition reference at-Ta‘leeqaat al-Athriyah
‘alal-Manzoomat il-Bayqooniyah.
[48] Tuhfat al-Ahwaadee, here he is quoting ash-Shawkaani in Nayl al-Awtaar p.
193.
[49] Al-‘Ilal wa Ma‘rifatur-Rijaal according to Imam Ahmad bin Hanbal #708.
[50] Nayl al-Awtaar p. 193.
[51] See as-Sunan al-Kubraa by al-Bayhaqee, and Nayl al-Awtaar p. 193.
[52] See Nayl al-Awtaar p.193, Tuhfat al-Ahwathee and al-‘Ilal wa
Ma‘rifat ur-Rijaal. Likewise al‑Haafiz said this in at‑Talkhees
ul-Khabeer pg.83.
[53] Al-Bayhaqee quotes that Sufyaan reports the same incident from him, Sunan
2:76. Nayl al-Awtaar p. 193. Reference al-‘Ilal by Ahmad for similar.
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