Answer Ghair Muqallid (False Ahle Hadith

Salafi) objections on Hanafi Fiqh and Ahle

Sunnat
Assalam O Alaikum, Many Ghair Muqallids (Self claimed Ahle Hadith/Salafi) raise objections on the
Four school of Islamic Jurisprudence.In Indian subcontinent they attack Hanafi Fiqh.THEY CLAIM
HANAFI FIQH TO BE AGAINST QURAN-HADITH (Nauzubillah) They try to confuse general Muslims
who lack Islamic knowledge.HERE AN ACADEMIC AND SCHOLARY DISCUSSION WILL BE DONE ON
THESE ISSUES OF OBJECTION. Insha Allah

Raf ul Yaddain and Proves of Abrogation of Raf ul Yaddain? ▼

Raf ul Yaddain and Proves of Abrogation of Raf ul Yaddain?

Proves of Abrogation of Raf ul Yaddain

                                                                                                                                     Raf-ul-yadayn simply
means to raise the hands during prayer.When people begin their salat, they raise their hands to
signify that they have left all things and submitted themselves towards Allah alone. This also
signifies the individual's testimony of Allah's Unity.                                                                   
                      The Hanafis (as members of the Ahl as-Sunna wa'l-Jama'a) believe that this act of
raising the hands to the level of the ears should only be undertaken at the start of the prayer and
not during it. It was done in middle of salah as well during salah but later on Abrogated by Prophet
(salehalawaalihi wasalam)and never done again many Sahabas(ra)did the
same.                                                                           (Note: All 4 valid schools remain correct even if
they differ with one another whereas the La-Madhabiyyah sect even if it reaches a right opinion
they would still be Ahlul Bidah as they are not following a sound school of jurisprudence at first
place)                                                                     
PROOF 1                                                                                                                       Imam al-Nasa’i in his
Sunan,proved Abrogation of Raf Ul Yadein
in his chapter called ‫باب الرخصة في ترك ذلك‬,,Which means: “Chapter in the dispensation in
abandoning that (meaning Raful yadayn)                                 Then he mentioned the following
narration to support his chapter heading:
 ‫أخبرنا محمود بن غيالن المروزي قال حدثنا وكيع قال حدثنا سفيان عن عاصم بن‬
‫كليب عن عبد الرحمن بن األسود عن علقمة عن عبد اهلل أنه قال أال أصلي بكم صالة رسول اهلل صلى اهلل عليه وسلم فصلى فلم‬
‫يرفع يديه إال مرة واحدة‬
Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-
Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except
once.”                                                                                          .                                                
             (Nasaai chaptre no.642,hadith no.1061)                                                                   This is a clear
proof that Imam al-Nasa’i accepted the authenticity of the Ibn Mas’ud narration. and Also
abrogation ofRaf ul Yadein
Scholars declaring the hadith on abrogation of Raf ul Yadein by Nisai (rah) Sahih,
There are many later scholars who declared it Sahih - but they are generally Ahnaf. So, I will not
mention them. Let me just mention that those who weakened it - their view is itself weak.
Alhamdulillah, this is not the view of some of the Hanafiyya - but it is affirmed by even the Ghayr
Muqallid Ulama of the last 50 years! Let me mention these Ulama:
► Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn,also declared the Hadith of ibn
Mas’ud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden
defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also
affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442)
► Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Mas’ud to
be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his
"Sahih" Sunan Abu Dawud(1/143, no. 683)....
► Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami al-Usul fi Ahadith al-
Rasul authenticated it
► Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also
mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa in the hadith of ibn Mas’ud
(3/221)
► Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn
Abi Shayba (1/219, no. 323) – and they also mentioned Ahmad Shakir's view as I mentioned above. 

PROOF 2                                                                                                         Imam Trimdhi ,proved Abrogation of

Raf Ul Yadein

Alqama reports that ‘Abdullah ibn Mas‘ud (Allah be pleased with them) said: Should I not demonstrate the

prayer of the Messenger of Allah (Allah bless him and give him peace) for you? He performed the prayer,

and did not raise his hands except at the initial takbir

[Sunnan Tirimdhi, Volume No. 2, Page No. 102, Published Maktaba al Asriyyah, Beirut, Lebanon, Ibn Hazm in

his Muhalla (chapter of salat) writes that this hadith is authentic; Ahmed Shakir, a famous Najdi scholar,

also writes that this hadith is authentic in his Takhrij Ibn Hazm]

Imam Abu Isa (Tirimdhi) said on this hadith : The Hadith of Ibn Masud (ra) is Hassan and It is "Ghair

Wahid (i.e. Multiply narrated)" from people of knowledge, also narrated from "SAHABA" of Prophet

(salallaho alaihi wasalam), Tabiyeen, It is also saying of Sufyan Thawri (i.e. Ameer ul Momineen fil hadith)

and Also people of Kufa

Who Were the Scholars of Kufa?                                                                 Imam Ibn Sa'd, Hafiz Ibn al-
Qayyim and Hafiz Ibn Taymiyya write:                                  " 'Umar (may Allah be pleased with him)
gave an order to build the city of Kufa. When the city was built, people from various Islamic areas
came to live in the city. Many Companions of the Prophet (may Allah bless him and grant him
peace) moved to Kufa and started to live there.                                                      Umar (may Allah be
pleased with him) sent 'Abdullah ibn Mas'ud and Ammar ibn Yasir to teach the people in Kufa. After
sixteen or seventeen years, when 'Ali (may Allah be pleased with him) became the Khalifa, he
transferred the capital from Madina to Kufa. A large number of Companions (may Allah be pleased
with them) moved to Kufa. They taught people about Islam. Kufa thus became the centre point for
Islamic scholars"                                                                                              .           [Tabaqat Ibn Sa'd;
Minhaj as-Sunna Alam al-Muwakki'in, chapter on 'Kufa']
Kufa was the central point of Islamic knowledge, which is why so many scholars of Hadith travelled
to it repeatedly to gain knowledge.
Hafiz al-'Asqalani writes:                                                                                        "Imam al-Bukhari
travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeera twice, Basra
four times, and stayed in the Hijaz [Makka and Madina] for six years. Imam al-Bukhari said himself
that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of
Hadith"    .       .                                  [Muqaddima Fath al-Bari, Biography of Imam al-Bukhari]
Imam at-Tirmidhi's narrations prove that no one practiced raf' al-yadayn in the city of Kufa which
became the centre point of Islamic knowledge and thought. Imam Malik's narration proves that no
one was practicing raf' al-yadayn in Makka or Madina, as this practice had been abrogated.
PROOF#3
Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad -
Alqamah said:
Abdullah Bin Mas’ood (radhiyallahu anhu) said:
‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except
once.’                           (Abu Dawood, chapter 119,hadith no.748)

PROOF#4
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, chapter 119,hadith no.751)
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 (Sall Allahu alaihi wa Aalihi wa Sallim)?’
He then performed Salaat and he did not raise his hands except once.”
                                                           (Ahmad in his Musnad,Hadith no.441)
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 (Sall Allahu alaihi wa Aalihi wa Sallim)?”
Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never
repeated it.”                                                                .                                                         (Nasaai chapter
no.619,hadith no.1029)
                                                                     .                                                                                                           
                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 (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"He then (performed Salaat) and did not raise his hands except once."
                     (Abu Bakr Bin Abi Shaibah in his Musannaf hadith no.2441)
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 (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar
(radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the
opening of the Salaat.”
                          [Sunan Dartuquni Volume 002, Page 052, Hadith Number 1133]  This hadith is Sound
and also Narrated by Imam Ahmad in his Musnad Ahmad, Hadith Number 3660, 3736, 4055
                                                                     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 -radhiyallahu anhuma) narrated that Nabi (Sall Allahu
alaihi wa Aalihi wa Sallim) would raise his hands in the first Takbeer. Then he would not do so
again.                            .                                    (Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1258)
.                                                                                                                           PROOF 10#
Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same
isnaad.
                                   (Tahaawi - Sharhi Ma-aanil Aathaar hadith no.1259)

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 (Sall Allahu alaihi wa Aalihi
wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his
head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn
Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi) 50 times not doing
so.                                                            .                                                (Tahaawi - Ma-aanil Aathaar hadith
no.1260)
                                                                                                     .                                                                           
                                                  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 (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’.
I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him.
[rd]Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
                                           (Tahaawi - Ma-aanil Aathaar hadith no.1261)
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 (Sall Allahu alaihi wa Aalihi wa
Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all
repeat it.                                               (The As-haab of the Masaaneed of Immam Abu Hanifah)

Many other Muhadditheen have similarly narrated in their treatises, compilations and books.
Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood(radhiyallahu anhu) are
jayyid (excellent)in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.
Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some
of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni,
Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz
Ibn Hajr concurs with this verdict in hisTalkhees on the Takhreej of Zaila-ee on Hidaayah.”

PROOF 14#
Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu
anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands
until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.” 
                   (Abdur Razzaq’ s Jaami’ hadith no.2530)

PROOF 15#
Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib
(radhiyallahu anhu) said:
“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands
until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that
Salaat.”                   .                .                                                                         (Musnad Ahmad ibn Hambal)

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 (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears
when he opened (i.e. began) the Salaat, then he would not repeat (it).”                                      (Abu
Dawood, hadith no.749)
                          .                                                                                                                               
.                                                                                                                            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:
„Ich: sah Rasulullah (sall Allahu alaihi wa Aalihi wa Sallim) seine Hände heben, als er das Salaat
begann. Dann würde er seine Hände nicht heben, bis er (das Salaat) beendet hatte.“       
                         (Abu Dawud Hadith Nr. 751 ). .
.                                                                                                                              BEWEIS 18
Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazid Bin Abi Ziyaad Ibn Abi Lailaa - Bara' Bin Aazib
(radhiyallahu anhu) sagte:
„Wenn Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) den Takbir für den Beginn des Salaat rezitierte,
hob er seine Hände, bis seine Daumen nahe an seinen Ohrläppchen waren. Er würde dann (Rafa'
Yadain) NICHT wiederholen.“
                                                        (Sharh Sunanul Aathaar Hadith Nr. 1255 )

BEWEIS 19
Tahaawi – Ibn Abi Dawud – Amr Bin Aun – Khaalid – Ibn Abi Lailaa – Isaa Bin Abdur Rahmaan –
von seinem Vater – Baraa’ (Bin Aazib – radhiyallahu anhu) überliefert von Nabi (Sall Allahu alaihi wa
Aalihi wa Sallim) Ähnlich wie der obige Hadith (dh Nr. 19) (Sharh Sunanul Aathaar Hadith Nr. 1256 )

BEWEIS 20
Tahaawi – Muhammad Bin Nu’maan – Yahya Bin Yahya – überliefert von beiden:
1. Wakee' – Ibn Abi Lailaa – sein Bruder
2. Hakam – Ibn Abi Lailaa
(beide aus) – Baraa Bin Aazib (radhiyallahu anhu) überlieferte von Nabi (sall Allahu alaihi wa Aalihi
wa Sallim) einen ähnlichen Hadith.
. (Sharhu Sunanul Aathaar Hadith Nr. 1257 )
BEWEIS 21
Daara Qutni - Ahmad Bin Ali Bin Alala' - Abul Ash'ath - Muhammad Bin Bakr - Shu'ba - Yazid Bin Abi
Ziyaad sagte: „
Ich hörte Ibn Lailaa sagen: ‚Ich hörte Baraa ( Bin Aazib) in dieser Versammlung, die zu Leuten
sprach, unter denen Ka'b Bin Ujrah war. Er (Baraa) sagte:
„Ich sah, wie Rasulullah (sall Allahu alaihi wa Aalihi wa Sallim) seine Hände hob, als er (nur) im
ersten Takbir mit dem Salaat begann.        (Daara
Qutni).                                                                                                                               BEWEIS 22 Daara
Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaëel Bin
Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu
anhum) sah Rasulullah ( Sall Allahu alaihi wa Aalihi wa Sallim) Er hebt seine Hände zu Beginn des
Salaat, bis er sie in eine Linie mit seinen Ohren bringt. Danach würde er es überhaupt nicht
wiederholen (Rafa' Yadain), bis er sein Salaat beendet hatte.   (Daara Qutni)

Mit anderen Worten, nach Salaat würde Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim)
seine Hände heben, wenn er Dua macht.
BEWEIS 23 Daara Qutni – Ibn Saa-id – Luwain – Ismaëel Bin Zakariyya – Yazid Bin Abi Ziyaad – Adi
Bin Thaabit – Baraa Bin Aazib (radhiyallahu anhu) überliefert ähnlich wie im obigen Hadith (Daara
Qutni) Beweis 24 Daara Qutni – Abu Bakr al -Aadami im Ausland Bin Ismaiel- 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) sagte:

„Ich sah Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim), als er für den Salaat aufstand, Takbir
rezitierte und seine Hände hob, bis er sie auf eine Linie mit seinen Ohren brachte. Dann hat er es
nicht wiederholt.“                            (Daara
Qutni).                                                                                                                         Neben den oben
genannten Autoritäten haben auch andere Muhadditheen den Hadith von Baraa' Bin Aazib
(radhiyallahu anhu) überliefert. Einige der Asaanied (Plural ofsanad) des Hadith von Baraa Bin Aazib
(radhiyallahu anhu) sind Jayyid (ausgezeichnet) und Sahih (authentisch) in Bezug auf die
Bedingungen von Bukhaari und Muslim oder von einem von ihnen.

. In Bezug auf Ibn Uyainah zollen ihm die Muhadditheen glühenden Tribut. In seiner Tazkirah erklärt
Mulla Ali Qaari, dass Sufyaan Ibn Uyainah einer der ältesten Experten (Hafiz) des Hadith sowie ein
großer Experte der Fiqah war. Er wird in Hadith, Fiqh und Fatwa als großer Imam beschrieben.
Hafiz in At-Taqreeb hat die gleichen glühenden Titel für ihn. Die Verfasser von Sihah Sitta erzählen
von ihm.
. Bezüglich Yazid Bin Abi Ziyaad Al-Haashimi, unterscheiden sich die Muhadditheen. Bukhaari
wandte das Prinzip von Ta'leeq auf ihn an. Muslim, Abu Dawud, Nasaai, Ibn Majah und Tirmithi
haben seinen Hadith überliefert.
. In Bezug auf Abdur Rahman Bin Abi Lailaa Al-Ansaari . Er ist ein Taabi-ee, der 120 Sahaabah
getroffen hat. Gemäß den Muhadditheen ist er makellos. Die Verfasser der Sihah Sitta überliefern
seine Ahaadith.
Somit ist der Sanad von Baraas Hadith, wie er von Abdur Razzaaq überliefert wird, Sahih in Bezug
auf die Bedingungen von Bukhaari und Muslim. .... BEWEIS 25 (1) Jaabir (radhiyallahu unhu) sagte:
„Einmal verrichteten wir Salat und der Prophet (möge Allah ihn segnen und ihm Frieden schenken)
kam zu uns und fragte uns: ‚ Warum machst du Raf' al-yadayn wie ein stures Pferd, das mit seinem
Schwanz wedelt ?' Er sagte uns auch: „Führe deinen Salat mit Frieden aus.“ [Muslim, Kapitel über
Sukun fi as-Salat]
Laut Imam Bukhaari unterstützt dieser Hadith nicht die Hanafi-Behauptung, weil
                                                                                                 (2) Abdullah Bin al-Qibti überliefert, dass
Jaabir Bin Samurah (radhiyallahu anhu) sagte:
„Wir pflegten Salaat hinter Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) zu verrichten. . Wenn er
„Assalamu Alaikum“ sagte, zeigten wir mit unseren Händen auf beiden Seiten. Dann sagte
Rasulullah (sall Allahu alaihi wa Aalihi wa Sallim):
„Was ist los mit diesen Leuten? Sie zeigen mit ihren Händen (dh heben sie an), als wären ihre
Hände die Schwänze von schelmischen Pferden. Es reicht aus, die Hände auf die Oberschenkel zu
legen und dann seinem Bruder auf seiner rechten und linken Seite Salaam zu machen.“

Die Ahnaaf entgegnen diesem Argument, indem sie behaupten, dass dies zwei verschiedene
Hadithe seien. Der früher erzählte (Nr. 1) bezieht sich auf Rafa' Yadain, was das Thema ist, das jetzt
diskutiert wird.
Der andere Hadith (der von Abdullah Bin al-Qibti überliefert wird) betrifft die Praxis des Hebens der
Hände zum Zeitpunkt des Salaam am Ende des Salaat. Aber das ist nicht das Thema, das hier
diskutiert wird. Diese Erklärung wurde von Mulla Ali Qaari in Mirkaat, Sharah Mishkaat angeboten.

Imam Jamaalud-Deen Zaila'i (rahmatullah alayhi) widerlegte die Vorstellung, dass beide – Hadithe
Nr. 25 (1 & 2) und der von Abdullah Bin al-Qibti – ein und dasselbe seien, indem er erklärte, dass es
nicht zu einer Person gesagt werde Erhebt seine Hände beim Salaam machen: „Sei ruhig im Salaat“.
Diese Worte (Sei ruhig im Salaat) werden nur zu einer Person gesagt, die sich noch im Salaat
befindet; im Zustand von Ruku' oder Sujood oder wenn er zum zweiten, dritten oder vierten Rak'at
aufsteht. Die Anwendung dieser Worte auf den letztgenannten Sinn.

Beweisen der Authentizität des Hadith.

Beide Hadithe sind daher nicht gleich. Die erste wurde von einem bestimmten Raawi bei einer
bestimmten Gelegenheit erzählt, während die zweite von einem anderen Raawi bei einer anderen
Gelegenheit erzählt wurde.

Darüber hinaus negiert der Wortlaut der beiden Hadithe ohne jeden Zweifel die Möglichkeit, dass
die beiden ein und dasselbe sind und sagte ...“ Dies weist darauf hin, dass Rasulullah (sall Allahu
alaihi wa Aalihi wa Sallim) diese Worte sagte, als er den Musjid betrat, während die Sahaabah mit
Salaat beschäftigt waren.

Im Gegensatz dazu heißt es in Hadith Nr. 25(2) (überliefert von Abdullah Bin al-Qibti):
„Als wir hinter Nabi Salaat verrichteten (Sall Allahu alaihi wa Aalihi wa Sallim) …“

Der Kontext hier (in dem von Abdullah Bin al-Qibti überlieferten Hadith) zeigt, dass Rasulullah (sall
Allahu alaihi wa Aalihi wa Sallim) sprach, nachdem er die Sahaabah im Jama'ah (Gemeinde) Salaat
geführt hatte, als er (sall Allahu alaihi wa Aalihi wa Sallim) beobachtete, wie sie ihre Hände hoben.

Die obigen Überlieferungen beweisen, dass der Prophet (möge Allah ihn segnen und ihm Frieden
schenken) raf' al-yadayn aufhielt und während des Gebets mit den Händen winkte. . BEWEIS 26 Ein
weiterer Hadith zur Untermauerung der Hanafi-Ansicht ist die Überlieferung von Hadhrat Ibn Abbaas
(radhiyallahu anhu). Der Hadith wird von Tibraani wie folgt überliefert:

Tibraani – Abelur Rahmaan Bin Abi Lailaa – Hakam – Miqsam – Ibn Abbaas (radhiyallahu anhu)
sagte, dass der Heilige Nabi (sall Allahu alaihi wa Aalihi wa Sallim) sagte: „Hebe die Hände nur
an sieben Stellen.
1. Zu Beginn des Salaat.
2. Beim Betreten von Musjidul Haraam und beim Anblick des Baitullah.
3. Beim Stehen auf Marwah.
4. Beim Wuqoof mit den Leuten in Arafaat.
5. Bei Muzdalifah.
6. In Maqamain.
7. Beim Bewerfen der Jamrah.“                                             (Tibraani)

lmaam Bukhaari überlieferte diesen Hadith in seinem Al-Muj~ad fi Rafi) Yadain. Wakee' überlieferte
diesen Hadith auch, wobei der Sanad wie folgt lautet:
Wakee' - Ibn Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu).

BEWEIS 27
Ein weiterer Hadith zur Unterstützung der Hanafi-Ansicht ist der Hadith von Abbaad Bin Zubair
(radhiyallahu anhu).
Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya'qoob Muhammad Bin Ishaaq - Hasan
Bin Rahi' - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair, der den folgenden Hadith
überlieferte: „Als Rasulullah (Sall Allahu alaihi wa Aalihi
wa Sallim) würde den Salaat öffnen, er würde seine Hände zu Beginn des Salaat heben. Danach
würde er seine Hände überhaupt nicht heben, bis er (das Salaat) vollendet hatte.  (Baihaqi)
                                                                                                                                                       Als
Kommentar zu dieser Überlieferung sagte Imam Baihaqi:
„Abbaad ist ein Taabi-ee, daher gehört dieser Hadith zur Mursal-Kategorie. Ein Mursal Hadith ist
akzeptabel, besonders wenn er zum Quroon-e-Thalaathah gehört und durch andere Asaaneed
bestätigt wird.“
Mursal ist ein Hadith, dessen Sanad mit einem Tabi-ee endet – Ein solcher Hadith ist authentisch –
                                                                                                            Verschiedene Faktoren verleihen
einem Mursal-Hadith Authentizität, z Ahaadith erlangen einen höheren Status als die Mursal Hadith.
Wenn also Ahadith einer höheren Klassifikation einen Mursal Hadith bestätigen, wird er als gültig
und authentisch akzeptiert.
In seiner Bewertung der obigen Überlieferung kommentiert Allaamah Anwar Shah Kashmiri:
„Ich habe die Überlieferer seines Isnad genau untersucht. Die Ergebnisse meiner Studie zeigen,
dass dieser Hadith Sahih (authentisch) ist.

Hafiz (Ibn Hajr) gab in ad-Diraayah eine Anweisung, seinen Isnad zu studieren. Ich habe seinen
Befehl befolgt und gründlich recherchiert. Es ist Mursal Jayyid (ausgezeichnet).

Wenn Sie meine Ergebnisse sehen möchten , werfen Sie einen Blick auf „Nailul Farqadain“
.
Ibn Khattaab – radhiyallahu anhu). Er hob seine Hände nirgendwo im Salaat, außer wenn er den
Salaat öffnete.“                    (Musannaf Ibn Abi ShaibahBand Nr. 1, Seite Nr. 268 )

Daara Qutni hat diesen Hadith auch mit seinem Sanad überliefert. Auch Imam Tahaawi hat diesen
Hadith mit seinem Sanad überliefert.
Allama Turkamani (rah) sagte über diesen Hadith:
Dieser Sanad ist „Sahih nach den Kriterien von Sahih Muslim“ [Al-Jawhar al Naqi'i]

Mullah Ali Qari (rah) sagte über diesen Hadith:

Imam Tahawi und Imam Baihaqi haben das überliefert Hadith von Hassan bin Ayyash mit „EINE
SAHIH-KETTE“             [Mirqat Sharh al Mishqaat, (2/523)] BEWEIS 29 Imam Muhammad –
Muhammad Bin Abaan Bin Saalih und Abu BakrBin Abdullah Nahshali – Aasim Bin Kulaib Jarmi –
von seinem Vater, der a Begleiter von Hadhrat Ali (karramallah wajhah).   

Er (Kulaib Jarmi) sagte: „Hadhrat Ali (karramallah wajhah) hob seine Hände in Takbir Ulaa, dh dem
Takbir, mit dem der Salaat eröffnet wird. Danach hat er nirgendwo im Salaat die Hand erhoben.'
. (Muatta Imam Muhammad Hadith Nr. 110 & Hadith Nr. 106 )

BEWEIS 30
Ibn Abi Shaibah – Abu Bakrah – Abu Ahmad – Abu Bakr Nahshali – Aasim Bin Kulaib – von seinem
Vater“ (Kulaib Jarmi), der sagte: „Ali (radhiyallahu anhu ) würde seine Hände im ersten Takbir von
Salaat heben. Danach würde er seine Hände nicht heben.“                                                      (Ibn Abi
Shaibah Hadith Nr. 2444 )
Derselbe Hadith wurde von Imam Tahaawi mit genau demselben Sanad von Abu Bakrah überliefert.

Beweis 31
Ibn Abi Shaibah – Abu Dawud – Ahmad Bin Yunus – Abu Bakr Nahshali Aasim – von seinem Vater,
der der Gefährte von Ali (radhiyallahu anhu) war, überlieferte von Hadhrat Ali dieselbe Überlieferung
(dh wie in Nr. 31 oben).
(Ibn Abi Shaibah)

Beweis 32 Asim überliefert von seinem Vater, der von Ali (ra) überliefert, dass er seine Hände nur
beim anfänglichen Takbir hob und danach nicht (erhob) [Imam Baihaqi in Sunnan al-Kubra, Band Nr.
2, Seite Nr. 80, veröffentlicht von Maktaba Dar al Baaz, Saudi-Arabien]
.                                                                                                                    

Als Kommentar zu dieser Überlieferung sagte Imam Tahaawi, dass es nicht vorstellbar sei, dass
Hadhrat Ali (radhiyallahu anhu) Rafa' Yadain absichtlich verlassen hätte, wenn es die ständige
Praxis von Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) gewesen wäre. Den Sanad dieses
Hadith kommentierend, sagt Aini in Sharh Bukhaari: „Der Isnad des Hadith von Aasim Bin Kulaib ist
Sahih in Bezug auf die Bedingungen des Imam Muslim.“ .... Hafiz sagte in ad-Diraayah: „Seine
Überlieferer sind thiqah (zuverlässig):“ Zaila'i sagte: „Es ist eine authentische Überlieferung.
.                                                                                                                                         Al Mubarakpuri, der
berühmte Salafi-Gelehrte, sagte:

The Proof of (abrogation of rafa al yadain) comes from Athar of “Ali (radhiyallahu anhu) which is
narrated by Imam Tahawi (rah), Ibn Abi Shaybah (rah) and Baihaqi (rah) with the chain of Asim Ibn
Kulaib >> His Father Kulaib>> from Ali that He (Ali RA) would raise his hands in the first Takbeer of
Salaat. Thereafter he would not raise his hands.” Imam Zayli (rah) said This report is “Sahih” Imam
Badr ud din Ayni (rah) said in his Umdat al Qari that Isnaad of the report from Asim bin Kulayb is
"SAHIH ON THE CRITERIA OF SAHIH MUSLIM"                                                                          [Al-
Mubarakpuri the famous Salafi commentator of Sunnan Tirimdhi mentions it in Tuhfha tul Ahwadhi,
(2/98)]   

Proof 33
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, hadith no.109)

Proof 34
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 35                                                                                                                Imam Humaydi, who was
the teacher of Imam al-Bukhari and Muslim, writes:" 'Abdullah ibn 'Umar
said:                                                                                      'The Prophet (may Allah bless him and grant
him peace) only performed raf' al-yadayn at the beginning of salat, not before or after doing
ruku'                                                                                                                  [Musnad Humaydi, Vol. 2, p.
277, Maktabah Salafiyya, Madina al-Munawwara]
PROOF 36
Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash- Husain - Mujaahid  said.
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the
first Takbeer.”
                                                    (Sharh Ma-aanil Aathaar hadith no.1265)

Commenting on this Hadith, Imaam Tahaawi said:

“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)
making rafa’ (raising the hands) then he abandoned it after Nabi (Sall Allahu alaihi wa Aalihi wa
Sallim). .
It is inconceivable for this except that he was convinced of the abrogation of what he had seen
Nabi (Sall Allahu alaihi wa Aalihi wa Sallim)doing. Thus the proof for this has been established."

Imaam Ibn Humaam reports this narration in Tahreerul Usool.                   Similarly, Baihaqi in his al-
Ma’rifah narrated it., .The sanad of Tahaawi for this Hadith is Saheeh.

Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the
time of ruku’ and when rising from ruku’:
Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem
Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah,
Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-
Saaliheen.

When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it
(his action) indicate, abrogation of what he had narrated.

Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They
both narrate his ahaadith as SAHIH
Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his
ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin
Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim..

Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him.
Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”.
Yahya Bin Ma-een said: “He is Thiqah.”

PROOF 37
It is narrated from Abu Hurairah (radhiyallahu anhu) that: he used to raise his hands when
commencing Salaat and he used to say in every descent and ascent (i.e. when going down and
rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) than
you.”
(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)

PROOF 38
Ahmad bin Yoonus - Abu Bakr Bin Ayyaash
“I never saw a Faqeeh doing it; raising his hands in other than the first
Takbeer.”                                                               (Tahaawi, hadith no.1273)

Proof 39
Abdur-Rahman bin Ghanum said that Abu Musa al-ash’ari gathered his people of the Asha’ri (tribe)
and said: O People of Ash’ari tribe come gather with your women and offsprings so that I can teach
you the Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this)
he performed ablution clearly in order to teach everyone how It is to be done, then he stood and
proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood
children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved
ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir), Then he
recited surah Fatiha and some Surah, after this he said “Takbir” and went into Ruku where he said
thrice: “Subhan Allah Wabihamdi” after which he raised while saying Sami Allahu Liman Hamida
and (they) stood straight, after this Takbir was said and they went into Sajda, then Takbir was said
again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and
then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first
Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation
and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah
of Messenger of Allah which he used to pray with us during daytime.
[Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]

Hamza Ahmad az-Zareen declared it "Hassan" in their editing of the Musnad

Ahamd                                                                                                     (Musnad Ahmad, Vol 16,Page
No.463,Dar al-Hadith al-Qahira, Misr)
Proof 40                                                                                                                    .            The Debate
Between Imam Awza'i and Imam Abu Hanifa                          These two Imams once debated the
matter of raf' al-yadayn , and it is described by Sufyan ibn Uyayna:                     
                                                                                  "Once Imam Abu Hanifa and Imam Awza'i met in a
market in Makka. Imam Awza'i asked Imam Abu Hanifa why he did not practice raf' al-yadayn during
the salat.
Abu Hanifa: There is no authentic hadith about practicing raf' al-yadayn .
Awza'i:Why isn't there an authentic hadith? Here is one: Imam Zuhri told me, who was told by Salim,
who was told by Ibn 'Umar (may Allah be pleased with him) that the Prophet (may Allah bless him
and grant him peace) practiced raf' al-yadayn before and after theruku'.
Abu Hanifa: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by
Aswad who was told by 'Abdullah ibnMas'ud (may Allah be pleased with him) that the Prophet (may
Allah bless him and grant him peace) only practiced raf' al-yadayn at the beginning of performing
his salat and not afterwards.
Awza'i:The narration that I have presented to you has a shorter chain and your hadith has a longer
chain; for this reason, my hadith is more reliable than yours.
Abu Hanifa: It does not matter if the chain of the hadith is long or short. The priority of the hadith
depends on the narrators of the hadith and how much knowledge of Hadith they had. The narrators
of the hadith which I have presented possess more expertise in the knowledge of Hadith. For
example, Hamad is more knowledgeable than Imam Zuhri. Ibrahim is more knowledgeable than
Salim; Ikrama is a great scholar and Ibn Mas'ud is unique.
Imam Awza'i then became silent"                                                                            [Musnad Imam Abu
Hanifa, chapter on 'Raf' al-Yadayn]
This debate shows that Imam Awza'i had no other evidence. If he had then he would have
presented it to defend his case in support of raf' al-yadayn . Imam Abu Hanifa replied so beautifully
that Imam Awza'i was forced to become silent.
                  Narrations Which Prove Raf' ay- yadayn                                                     There are
those who hold the opinion that raf' al-yadayn should also be done before and after the ruku';
they hold their position because of the following
reasons:                                                                                                         1) The Prophet (may
Allahbless him and grant him peace) used to do this.
2) This was the practice of the Khulafa' ar-Rashidun and the 'Ashara al-Mubashshara (the ten
Companions of the Prophet (may Allah bless him and grant him peace) who were given glad tidings
of Janna on this earth during their lives). Altogether, there are proofs from twenty Companions.
3) The narrations of raf' al-yadayn are mutawatir (ahadith which have been narrated by many
authentic narrators during the period of the Companions, The Tabi'un, and their students).
4) Raf' ay-yadayn is a pillar of salat and leaving it makes the salat invalid.
ANSWER#1                                                                                                      However, the position of the
Hanafi madhab is that towards the end of our beloved Prophet's (may Allahbless him and grant him
peace) life the practice of raf' al-yadayn had been abrogated, and that the Messenger of Allah (may
Allahbless him and grant him peace) during his last prayers on this earthly life only performed raf'
al-yadayn at the beginning of his salat. However, there were still some Sahaba who unknowingly
continued the practice of raf' al-yadayn, without realizing that it had indeed been abrogated and
obsolete.   It was for this reason that at times, those who knew of its abrogation, began to ask
those who continued its practice for their reason for doing so.
ANSWER#2                                                                                                       Regarding the claim that
twenty Companions, including the 'Ashara al-Mubashshara and the Khulafa ar-Rashidun, performed
raf' al-yadayn , if this claim is true then why is this not recorded in Bukhari and Muslim, or in any
other famous book of Hadith? If the support for twenty Companions practising raf' al-yadayn is not
found in any Hadith book then how can this claim be true?
ANSWER#3                                                                                                              The claim that the hadith
regarding raf' al-yadayn is mutawatir is also not true. This is because Imam Muslim and Imam al-
Bukhari have only narrated the action of raf' al-yadayn from two Companions: 'Abdullah ibn 'Umar
(may Allah be pleased with him) and Malik ibn Huwayris. Imam Zuhri narrated the hadith from Salim
and Salim in turn narrated from 'Abdullah ibn 'Umar. Abu Qalaba and Nasr narrated from Malik ibn
Huwayris, and from them, Khalid and Qatada narrated. In any one of these chains there is only one
narrator at a time, whilst in the other there were two at a time. How can this be called mutawatir?
The above narrator's position and the narrations which go against the above narrations will be
discussed later, insha'llah.
ANSWER#4                                                                                                       Regarding the claim that
omitting raf' al-yadayn invalidates salat, nobody from among the Companions or even the Prophet
(may Allahbless him and grant him peace) himself said that omitting raf' al-yadayn invalidates salat.
The evidence for raf' al-yadayn being a pillar of salat is not even found in the books which contain
collections of fabricated hadith.                                                         It is another matter if someone
decides to introduce fabricated hadith!
      Analysis of Those Narrations Which Prove Raf' ay- yadayn
Ibn Jurayj narrated from Zuhri who narrated from Salim who narrated from 'Abdullah ibn 'Umar (may
Allah be pleased with him) that Ibn 'Umar (may Allah be pleased with him)
said:                                                                                                   "I saw the Prophet (may Allahbless him
and grant him peace) offering salat; he raised his hands up to his shoulders at the beginning of
salat and also before and after the ruku', but not between the two
prostrations"                                             .                                             [Bukhari and Muslim , chapter on
'Raf' ay-yadayn']
Those who follow the Hanafi madhab believe that this hadith only proves that the Prophet (may
Allahbless him and grant him peace) performed raf' al-yadayn during his lifetime, but it does not
prove that he (may Allahbless him and grant him peace) performed it in his last prayers. Also it
does not prove that raf' al-yadayn is an emphasized Sunna. One example is given below:
Imams al-Bukhari & Muslim record that when Hazrat 'A'isha (may Allah be pleased with her) was in
her menstruation, the Prophet (may Allah bless him and grant him peace) used to place his head in
her lap and recite the Qur'an                              [Bukhari & Muslim, Bab al-Hayd].
From this hadith we cannot conclude that reciting the Qur'an in the lap of one's menstruating wife is
an emphasized Sunna. In the same way, the naration from Ibn 'Umar does not prove that raf' al-
yadayn is an emphasized Sunna. Also Ibn 'Umar's narration seems to go against some of his other
narrations.
Imam adh-Dhahabi writes:                                                                             "Ibn'Umar said that he swore
by Allah that raf' al-yadayn is bid'a and that he had never seen the Prophet (may Allah bless him and
grant him peace) practicing it    (adh-Dhahabi, Mizan al-I'tidal, Biography of Bishr ibn Harab]
Ibn 'Umar, in another place, said that the Prophet (may Allah bless him and grant him peace) said:
"Raf' ay-yadayn is only done in seven places: once to start salat and six times during hajj"  [Kanz al-
'ammal, vol. 7, p35]
The teacher of Imam al-Bukhari and Muslim, Imam Humaydi, writes:              "The Prophet (may
Allah bless him and grant him peace) used to only practise raf' al-yadayn at the start of the
prayer"                                           (Musnad Humaydi,vol. 1, p277]
Imam an-Nasa'i writes:                                                                                        "Malik ibn Huwayris
reported that the Prophet (may Allah bless him and grant him peace) used to perform raf ul-yadayn
before and after the ruku', and also between the two sajdas"               [an-Nasa'I, Bab Raf' al-Yadayn]
From the above narrations it can be seen that Ibn 'Umar's narration of raf' al-yadayn goes against
his own narrations based on a direct commandment from the Prophet (may Allah bless him and
grant him peace). It also goes against the narrations of Imam Humaydi, Imam an-Nasa'i andMalik
ibn Huwayris.
Examination of Above Narrations
(1) Imam al-Bukhari's above narration is against Imam Nasa'i's narration.
(2) Imam Abu Dawud said this narration is not directly from the action of the Prophet (may
Allahbless him and grant him peace), but is in fact the action of 'Abdullah ibn 'Umar (may Allah be
pleased with him).                       .                                                    [Sunan of Abu Dawud, chapter on
'Salat']
(3) Ibn 'Umar's above narrations prove that the Prophet (may Allahbless him and grant him peace)
did raf' al-yadayn nine or ten times during salat .                        .            
                                                              [Bukhari, chapter on 'Salat']
(4) Imam Malik writes, regarding the above narrations by Ibn 'Umar:                "The Prophet (may
Allah bless him and grant him peace) use to do raf' al-yadayn five times in
salat."                                                                               He also said: "This is the action of Ibn 'Umar
(may Allah be pleased with him) and not the action of the Prophet (may Allah bless him and grant
him peace)                                     [Imam Malik, al-Muwatta', chapter on 'Salat']
We can see that when this narration was narrated in Madina it was narrated to be five raf' al-yadayn
in salat. When it reached Bukhara it changed from five to nine or ten raf' al-yadayn in salat.
                    How the Narration Became Famous
Imam Ibn 'Abdi'l-Barr writes:  "Ibn Umar's narration became famous from Imam Zuhri's students.
Eleven students took this narration from Imam Zuhri; they were: Imam Malik, az-Zubaydi, Ma'mar,
Awza'i, Muhammad ibn Ishaq, Sufyan ibn Husayn, Aqil ibn Khalid, Abu Hamza, Ibn Uyayna Yunus
and Yahya. 26 of Imam Malik's students narrated this hadith from him. They were: Yahya ibn Yahya,
Ibn Bukayr, Abu Mas'ab, Sa'id, Ibn Wahab, Ibn al-Qasim, Ibn Sa'id, Ibn Abi 'Uways, 'Abd ar-Rahman,
Juwayria bint Asma', Ibrahim, Ibn al-Mubarik, Bishr, 'Uthman, 'Abdullah, Khalid, Maki ibn Ibrahim, Ibn
Hasan, Ibn Mas'ab, 'Abd al-Malik, Ibn Nafi', Abu Qura, Musa, Matraf, Qutayba, and Imam ash-Shafi'i.
After all these people narrated this hadith and told their students this narration, it soon became very
famous"                                    [At-Tamhid, chapter on 'Raf' ay-yadayn']
From this, it can be concluded that this narration was not famous at the time of the Sahaba and the
Tabi'un. When people try to find evidence to support raf' al-yadayn they say that there are over a
hundred ahadith supporting it.                                       In reality, there is only one hadith which has
been transmitted by Imam Zuhri, and his students have transmitted it further. So many chains were
produced after Imam Zuhri.
When Imam Awza'i debated with Imam Abu Hanifa concerning raf' al-yadayn , the only hadith Awza'i
could give as evidence for it was the one from Imam Zuhri. This demonstrates that if there were any
other hadith to support raf' al-yadayn then Awza'i would certainly have revealed it.
Furthermore, Bukhari and Muslim only wrote ahadith with chains leading to Imam Zuhri. If there
were any other hadith, then they would have included them.
Imam Malik's Opinion on Raf' al-Yadayn:                                                   Imam Malik had the most
knowledge of Imam Zuhri's narrations. Let us see what his opinion about this was.
Imam Ibn al-Qasim, who was Imam Malik's student, writes that Imam Malik said: "Apart from the
begining of the prayer, I am unaware of performing raf' al-yadayn at any other time. I believe that the
practice of raf' al-yadayn during the prayer is weak"                                               [al-Madunah, Bab Raf'
al-Yadayn]
Imam Malik's saying that he was unaware of performing raf' al-yadayn does not mean that he was
unaware of the hadith. This was because he himself heard it along with ten of his colleagues and
transmitted it to 26 of his students. The real meaning of his saying is that he was unaware of the
practice of it. This was because neither Imam Zuhri, nor any of his students performed raf' al-
yadayn . Likewise, the people of Madina did not practise it, nor the people coming for Hajj from all
over the world. Another point to raise is that Imam Malik, who is a main narrator of this hadith, did
not practice raf' al-yadayn himself. The practice of raf' al-yadayn was very uncommon in Imam
Malik's time.
How can we use this narration as evidence for raf' al-yadayn when the scholars who narrated it did
not act upon it,and when there are doubts concerning the reliability of the two main narrators (Ibn
Jurayj and Imam Zuhri)?
                       Second evidence for Raf' al-Yadayn:                                                          The second
evidence of people who peforming raf' al-yadayn is that Imam al-Bukhari and Imam Muslim
write:                                                                        "Abu Qalaba and Nasr ibn Asim, say that they saw
Malik ibn Huwayris performing raf' al-yadayn before ruku and after ruku in salat and he reported
that the Prophet (may Allah bless him and grant him peace) used to do this as well"                           
[Bukari and Muslim, Bab Raf' al-Yadayn]
The people who perform raf ay-yadayn give this as their evidence and say that it is a Sunna
mu'akkada (emphasised sunna which the Prophet [may Allah bless him and give him peace]
performed regularly) and that non performance of it means that the prayer is not accepted properly.
We answer this by saying that this narration cannot prove that raf' al-yadayn is Sunna mu'akkada
and also you cannot prove from this narration that the Prophet (may Allah bless him and grant him
peace) used to perform raf' al-yadayn all the
time.                                                                                                                         Also, Malik ibn Huwayris's
narration goes against his other narration:             "Imam Nasa'i writes that Malik ibn Huwayris
reported that the Prophet (may Allah bless him and grant him peace) used to perform raf' al-yadayn
before and after the ruku' and in the middle of the two sajdas"                 …..                                            
                         [an-Nasa'i, Bab Raf ay-Yadayn]
From Malik ibn Huwayris's second narration there is also proof of performing raf' al-yadayn between
the sajdas, but the people who perform raf' al-yadayn only do it before and after the ruku' and not in
the middle of the sajdas. Their argument is that this action has been abrogated - this inspite of the
fact that Malik ibn Huwayris's narration does not confirm this.
Secondly, Malik ibn Huwayris was only in Madina for a few weeks and did not stay with the Prophet
(may Allah bless him and grant him peace) at times, so he did not know the last actions of the
Prophet (may Allah bless him and grant him peace). This suggests that he did not know whether
the Prophet (may Allah bless him and grant him peace) performed raf' al-yadayn or
not.                                    On the other hand, 'Abdullah ibn Ma'sud saw the Prophet's (may Allah bless
him and grant him peace) last actions concerning raf' al-yadayn . He saw the Prophet (may Allah
bless him and grant him peace) perform the prayer without raf' al-yadayn . 'Abdullah ibn Mas'ud's
narration is more reliable than Malik ibn Huwayris's as Ibn Mas'ud stayed with the Prophet (may
Allah bless him and grant him peace) all the time.
Proof that Malik ibn Huwayris Stayed in Madina for Only a Few Weeks
Imam al-Bukhari and Imam Muslim write:                                                                  "Malik ibn Huwayris
came to Madina with some other people and stayed in Madina for twenty nights and then they
really wanted to go home. So when the Prophet (may Allah bless him and grant him peace) found
this out, he gave them permission to leave for Basra, where Malik was
from"                                                   .                                                                         [Bukhari, Muslim, Bab
al-Adhan]
From this narration there is proof that Malik ibn Huwayris was only in Madina for a short time and
so he could not have known the last actions of the Prophet (may Allah bless him and grant him
peace) concerning raf' al-yadayn . Malik ibn Huwayris's narration about raf' al-yadayn does not prove
that the Prophet (may Allah bless him and grant him peace) performed raf' al-yadayn all the time; it
only proves that Malik ibn Huwayris saw him (may Allah bless him and grant him peace) perform
raf' al-yadayn in that period. This also does not prove that it is a Sunna mu'akkada. If someone tries
to prove from this narration that it is Sunna mu'akkada to perform raf' al-yadayn then people could
also say that it is Sunna mu'akkada to pick a child up during salat!
Imam al-Bukhari schreibt: „Der Prophet (möge Allah ihn segnen und ihm Frieden schenken) nahm
seine Enkelin Amama, während er Salat betete, und setzte sie ab, als er in den Sujud ging.“ [Bukari,
Bab as-Salat].
Niemand kann aus dieser Überlieferung sagen, dass es eine Sunna mu'akkada ist, ein Kind
hochzuheben, während man betet, also wie können einige das sagen, weil Malik ibn Huwayris den
Propheten (möge Allah ihn segnen und ihm Frieden schenken) sah, wie er raf'al verrichtete -yadayn
im Salat bei einer bestimmten Gelegenheit ist es Sunna mu'akkada.
                  Der dritte Beweis, der verwendet wurde, um Raf' al-Yadayn zu unterstützen.
Qadi Shawkani schreibt:                                                                                                    „Der Prophet
(möge Allah ihn segnen und ihm Frieden schenken) verrichtete raf' al-yadayn, als er sein letztes
Gebet verrichtete.“ [Nayl al-Awtar, Kapitel über Raf' al-Yadayn]
Die Leute, die raf' al-yadayn aufführen, sagen, dass die obige Überlieferung beweist, dass raf' al-
yadayn nicht aufgehoben wurde. Als Antwort darauf sagen wir, dass dieser Hadith nicht authentisch
ist. Dies ist der Grund, warum es nicht in Sahih al-Bukhari oder Muslim geschrieben wurde – selbst
Imam al-Bayhaqi hat es nicht in sein Buch der Sunan aufgenommen. Alle Überlieferer dieses Hadith
sind schwach.
Untersuchen der Erzähler der Hadith:                                                     (1) 'Abd ar-Rahman
Harwi-                                                                                    Imam adh-Dhahabi schreibt , dass Harwi
pflegte, Hadith zu fabrizieren und sie den Menschen zu erzählen [Mizan al-I'tidal, Biographie von
'Abd ar-Rahman Harwi] Wenn Harwi früher seine Hadith-Überlieferungen fabrizierte, folgt daraus,
dass man sich nicht auf seine Überlieferungen verlassen kann. (2) Usamah ibn Muhammad Ansari
(der Schüler von Musa ibn 'Uqba) -                Imam adh-Dhahabi schreibt:„Imam Abu Khatim sagte,
dass Usamah nicht stark in der Kenntnis der Hadith sei. Imam Yahya ibn Mu’in sagte, dass er
Hadith erfunden und sie den großen Hadith-Gelehrten zugeschrieben habe. Er sei ein Lügner. Imam
Daraqutni sagte, dass er nicht zuverlässig sei und deshalb nahmen die Gelehrten keine
Überlieferungen von Hadith von ihm. Imam Ibn Addi sagte, dass all seine überlieferten Ahadith nicht
sicher sind. Er überliefert einen Hadith, der besagt, dass du Du'a' zu Allah dem Erhabenen machen
sollst, wenn du siehst ein schönes Gesicht, und Er wird es annehmen". [Mizan al-I'tidal, Biographie
von Usamah ibn Muhammad Ansari] Qadi Shawkani schreibt das Usamah ibn Muhammad Ansari
war ein Lügner und er fabrizierte Hadith                    [al-Majmu'at al-Ahadith, Kapitel über Sadaqa,
S.67]
Es ist seltsam, dass Qadi Shawkani in seinem Buch schrieb, dass Usamah ibn Muhammad ein
Lügner war, und trotzdem seine Erzählung als Beweis in seinem anderen Buch nahm.
                                                                                                   Die andere überraschende Sache ist, dass
Qadi Shawkani immer die Überlieferer des Hadith bespricht, aber bei diesem Hadith erwähnt oder
diskutiert er nichts über sie. Es scheint, als wäre er sich ihrer überhaupt nicht bewusst.                    

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