'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
Share ...continued Part 1 .... Surprise
It is strange that Qadi Shawkani wrote in his book, that Usama bin Muhammad was a liar, but despite this took his narration as evidence in his other book.
The other surprising thing is that Qadi shawkaani always discusses the narrators of the Hadith, but with this Hadith, he does not mention or discuss anything about them. It seems as if he is totally unaware of them.
We are also surprised concerning those people who present this Hadith as evidence of their practice of radf’-ul-yadain. They are proud and say that they are following the sunnah of rasoolullah [May Allah bless him and grant Him peace].
Performing Salaah without Raf’ul-yadain – Proof from Hadith
Imam Muslim writes:
Once we were performing Salaah and the Prophet [May Allah bless him and grant Him peace] came to us and asked us: “Why are you doing raf’ul-yadain as a stubborn horse waving its tail?” He also told us: “Perform your Salaah with peace.”
(Muslim, chapter Sukoon fisSalaah)
The above Hadith proves that one must not perform Raf’ul yadain in the middle of one’s salaah.
Imam Muslim writes in another narration after the above one that:
Jaabir bin Samrah reported:
At the end of the salaah, we used to wave our hands left and right when saying Salaam, the Prophet [May Allah bless him and grant Him peace] told us not to wave our hands but only to say the Salaam.
The above narrations prove that the Prophet [May Allah bless him and grant Him peace] stopped raf’ul-yadain as well as waving the hands during the Prayer.
Imam Humaidi, who was the teacher of Imam Bukhari and Muslim writes:
Abdullah bin Umar said:
The Prophet [May Allah bless him and grant Him peace] only perform raf’ul-yadain at the beginning of Salaah, not before or after doing ruku’.
(Musnad Humaidi, Volume 1 pg. 177, Printed Maktabah Salafiyyah, Madeenat-ul-munawwarah)
Imam Ibn Abee Shaibah and Imam Abdur-Rakaq writes:
Ali (Radiall hu anhu) reported:
The Prophet [May Allah bless him and grant Him peace] performed raf’ul-yadain at the beginning of Salaah.
Abdullah bin Mas’ood and Brabin Azib reported:
We saw the Prophet [May Allah bless him and grant Him peace] only performing Raf’ul yadain at the beginning of the Salaah.
Aswad, Imam Shabi, Ibrahim Nakhee and Ali and Ibn Mas’ood’s student (Radialla hu anhu) only performed raf’ul-yadain at the beginning of Salaah.
(Musnad Ibn Abi Shaibah and Musnad Abdur-Razaq, chapter on raf’ul-yadain)
Imam Ibn-ul-Qasim writes:
Imam Malik said that Imam Zuhri told him that he heard from Salim, who said that his Father (Abdullah bin Umar) reported, that the Prophet [May Allah bless him and grant Him peace] only performed raf’ul yadain at the beginning of the Salaah and not in any other part of it.
This narration also proves that Imam Zuhri narrated a hadith stating that the practice of raf’ul yadain was only performed at the beginning of the Salaah.
Imam Malik also said that he has no knowledge of doing raf’ul-yadain in any other part of the Salaah apart from the beginning.
(Al madoonah-chapter on raf’ul-yadain)
Imam Malik also said:
To do raf’ul yadain is weak except at the beginning.
[Al Madoona chap Raf ul yadain]
How can Imam Malik say that he had no knowledge of someone who practices raf’ul-yadain, even when he himself heard a Hadith supporting it from Imam Zuhri?
The answer to this is, as mentioned earlier, that Imam Malik knew the Hadith of raf’ul-yadain but he never saw anyone in Makkah or Madinah who practiced it. The reason for this is that the practice of raf’ul-yadain was abrogated.
Imam Tirmidhi writes:
Abdullah bin mas’ood said that he would perform the Salaah the way that the Prophet [May Allah bless him and grant Him peace] did. When he performed the Salaah, he only did raf’ul yadain at the beginning of the Salaah.
Many companions of the Prophet [May Allah bless him and grant Him peace], their students (Tabe’een), Sufyan, the Scholars of Koofah and many other Scholars followed this Hadith.
(Tirmidhi, baab-raf’ul-yadain)
Even other scholars wrote this Hadith in their books for example, Imam Aboo Da’ood, Ibn Abi shaibah, Imam Abdur-Razaq, Imam abu ya’ala and many others.
Imam Tirmidhi wrote in his narration:
The companions of the Prophet [May Allah bless him and grant Him peace], Tabi’een and scholars of Kufa were performing salaah without Raf’ul yadain.
Who were the Scholars of Kufah?
Imam Ibn Sa’ad, Hafidh ibn ul-Qayyam, Hafidhh ibn Taymiyyah write:
Umar (Radiall hu anhu) 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 (Radiall hu anhu) sent Abdullah bin Mas’ood and Ammar bin Yasar to teach the people in Kufa.
After 16 or 17 years, when Ali (Radiall hu anhu) became the Khalifah, he transferred the capital from Madinah to Kufa. A large number of companions moved to Kufa. They taught people about Islam. Kufa this became the center point for Islamic Scholars.
(Tabaqat, Ibn Sa’ad, minhaajussunnah a’laamul-mu’wakkieen, 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.
Hafidh Asqalani writes:
Imam Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeerah twice, Basrah four times, and stayed in Hijaz (Makkah and Madinah) for six years. Imam Bukhari said himself that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of Hadith.
(Muqaddamah FathulBaari, biography of Imam Bukhari)
Imam Tirmidhi’s narrations prove that no one practiced raf’ul yadain in the city of Kufah which became the center point of Islamic knowledge and thought. Imam Malik’s narration proves that no one was practicing raf’ul-yadain in Makkah or Madinah, as this practice had been abrogated.
The debate between Imam Auzaaee and Imam Abu Haneefah
These two Imams debated the matter of raf’ul-yadain once and it is described by Sufyaan bin Uyayna.
Once Imam Abu Hanifah and Imam Auzaaee met in a market in Makkah.
Imam Auzaaee asked Imam Abu Hanifah why he did not practice raf’ul-yadain during the Salaah.
Abu Hanifahh: There is no authentic Hadith about practicing raf’ul-yadain.
Auzaaee: 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 (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] practiced raf’ul-yadain before and after the ruku’.
Abu Hanifah: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by Abdullah binMas’ood (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] only practiced raf’ul-yadain at the beginning of performing his Salaah and not afterwards.
Auzaaee: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 your’s.
Abu Hanifahh: 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. Ibraaheem is more knowledgeable than Salim. Ikrama is a great scholar and Ibn Mas’ood is unique.
Imam Auzaaee then became silent.
(Musnad Imam Abu Hanifah, Chapter on Raf’ul-yadain)
This debate shows that Imam Auzaaee had no other evidence. If he had then, he would have presented it to defend his case in support of Raf’ul-yadain. Imam Abu Haneefah replied so beautifully that Imam Auzaaee was forced to become silent.
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