The Prefered Opinion Regarding The Issue of Raf Al-Yadayn

The Preferred Opinion
Regarding the Issue of Raf al-Yadayn

By Uthmn bin Frq
The Issue of Raf al-Yadayn
Contents
Introduction ................................................................................................... 4
About the Author ................................................................................................... 8
Acknowledgements ............................................................................................... 9
Legend .................................................................................................................. 10
Glossary ................................................................................................................ 11
Evidences Against Performing of Raf al-Yadayn .............................................. 14
The adth attributed to Ibn Masd Negating Raf al-Yadayn: ................... 14
Summary Grading: adth of Ibn Masd Negating Raf al-Yadayn: ............ 23
The adth Attributed to Bar bin zib Negating Raf al-Yadayn: ............ 23
Summary Grading: adth of Bar bin zib Negating Raf al-Yadayn: ...... 30
The adth attributed to Umar bin al-Khattb Negating Raf al-Yadayn: .. 33
Summary Grading: adth of Umar Negating Raf al-Yadayn: .................... 36
The adth Attributed to Al bin Ab Tlib Negating Raf al-Yadayn: ......... 36
Summary Grading: adth of Al bin Ab Tlib Negating Raf al-Yadayn: .. 39
The Mawqf adth Attributed to Ibn Umar Negating Raf al-Yadayn: ..... 42
Summary Grading: adth of Ibn Umar Negating Raf al-Yadayn:.............. 46
The adth Attributed to Ibn Abbs Negating Raf al-Yadayn: ................... 48
Summary Grading: adth of Ibn Abbs Negating Raf al-Yadayn:............. 50
The Marf adth Attributed to Ibn Umar Negating Raf al-Yadayn: ........ 52
Summary Grading: Marf adth of Ibn Umar Negating Raf al-Yadayn: . 54
The adth Attributed to Abbd bin Zubair Negating Raf al-Yadayn:....... 55
Summary Grading: adth of Abbd bin Zubair Negating Raf al-Yadayn: 56
The adth of Jbir bin Samurah Reported in a Muslim: ...................... 58
Summary: The adth of Jbir bin Samurah ................................................. 63
The Supposed Conversation Between al-Awz and Ab anfah ............. 65
Summary Grading: Conversation Between al-Awz and Ab anfah ..... 68
Summary Regarding all the Proofs Negating Raf al-Yadayn: .......................... 68
Adth Confirming the Practice of Raf al-Yadayn........................................... 71
The adth of Ibn Umar Confirming Raf al-Yadayn .................................... 73
Summary Grading: adth of Ibn Umar Confirming Raf al-Yadayn........... 81
The adth of Mlik bin uwairith Confirming Raf al-Yadayn: .................. 83
Summary Grading: adth of Mlik bin uwairith ....................................... 85
Introduction |
The adth of Wìl bin ujr Confirming Raf al-Yadayn. ............................ 87

Summary Grading: adth of Wìl bin ujr Confirming Raf al-Yadayn .... 88
The Marf adth of Al bin Ab Tlib Confirming Raf al-Yadayn. ............ 90
Summary Grading: Marf adth of Al bin Ab Tlib. ................................ 92
The Marf adth of Jbir bin Abdullh Confirming Raf al-Yadayn. ........ 94
Summary Grading: adth of Jbir bin Abdullh. ........................................ 96
The adth of Ab umaid and the Ten Confirming Raf al-Yadayn. .......... 97
Summary Grading: adth of Ab umaid and the Ten Companions. ........ 99
The adth of Ab Hurayrah Confirming Raf al-Yadayn. .......................... 101
Summary Grading: adth of Ab Hurayrah Confirming Raf al-Yadayn.. 103
The adth of Anas bin Mlik Confirming Raf al-Yadayn. ......................... 105
Summary Grading: adth of Anas bin Mlik Confirming Raf al-Yadayn. 107
Are the Adth Confirming Raf al-Yadayn Mutawtir? ................................ 109
Did Raslullh Ever Abandon Raf al-Yadayn?....................................... 111
The abah and the Issue of Raf al-Yadayn. ................................................. 113
The Tbin and the Issue of Raf al-Yadayn. .................................................. 117
The anaf Madh-hab and the Issue of Raf al-Yadayn ................................... 120
The Mlik Madh-hab and the Issue of Raf al-Yadayn .................................... 123
The Shfi Madh-hab and the Issue of Raf al-Yadayn .................................... 126
The anbal Madh-hab and the Issue of Raf al-Yadayn ................................. 127
Other Madhhib and the Issue of Raf al-Yadayn ............................................ 129
Conclusion: The Final word on the Issue of Raf al-Yadayn ........................... 130
Works Cited ....................................................................................................... 141
Introduction |

Introduction

.
All gratitude and praise is due to Allh, we seek His help and forgiveness. We
seek refuge in Allh from whatever evil our hearts conceal and from the
consequences of our evil deeds. Whoever Allh grants guidance will never be
led astray. Whoever He leads astray will never find guidance. I attest that none
is worthy of worship except Allh, who has no partners, and that Muammad
is His slave and Messenger.
May peace and blessings be upon our Prophet
Muammad and his family and all his companions, to proceed:

Allh has ordered us in the Qurn:

And whatever the Messenger has given you - take; and what he has
forbidden you - refrain from. And fear Allh; indeed, Allh is severe in
penalty. [ 1 ]
And Allh has told us in the Qurn:
Indeed in the Messenger of Allh (Muammad )you have an

excellent example to emulate [ 2 ]
1
2
Qurn 59:7
Qurn 33:21
Introduction |
And Allh has ordered us in the Qurn:
Obey Allh and obey the Messenger, but if you turn away, he (Muammad
)is only responsible for the duty placed on him (to convey Allh's Message)
and you for that placed on you. If you obey him (Muammad )you shall be
on the right guidance. The Messenger's duty is only to convey (the message) in
a clear way. [ 3 ]
Allh has warned us in the Qurn:
And let those who oppose the Messenger's commandment (i.e. His
Sunnah) beware, lest some Fitnah (afflictions) befall them or a painful
torment be inflicted on them. [ 4 ]
The above quoted ayt from the Holy Qurn are enough for the seeker of truth
to understand the importance of searching for and practicing the Sunnah of
our beloved Prophet . Those who oppose, reject or deny the Sunnah have
been promised trials and tribulations in this world and a painful torment in
the hereafter. This point was highlighted by our dear Prophet himself,
when He stated:
Upon you is to stick to my Sunnah and the Sunnah of the Rightlyguided Khulahf after me, adhere to it (the Sunnah) and hold fast to it.
[5]
With the love for Raslullh and a desire to implement the Sunnah, a
student and dear friend of mine sent me an article on Raf al-Yadayn. I found
Qurn 24:54
Qurn 24:63
5
Sunan Ab Dwd adth # 3994, Jmi at-Tirmidh adth # 2620 Ab Nam recorded it with
an authentic chain of narrators. It was also graded as a in a Sunan Ab Dwd.
3
4
Introduction |
it lacking in style and substance. The research was not scholastic at all. It was
lacking proper referencing, authenticity was not discussed except when
favorable to the authors opinion and the opposing view was not presented at
all. This method of writing is of no benefit to the one seeking the pleasure of
Allh .
I was requested by a number of friends and students to research the adth
and sayings of the great scholars of Islm on this issue and present my findings.
I assumed such a task had already been undertaken by those before me, having
more knowledge and greater abilities than myself, yet unfortunately I did not
find any such work in the English language. Hence I decided to take on this
task. The methodology utilized for this research was to examine the evidence
from both sides of the argument, and allow the stronger opinion to manifest
itself upon the basis of the clear and authentic evidences.
To ensure the accuracy of quotations, I have not relied upon any online
sources. Hence each reference is precisely quoted from an accredited, printed
manuscript. One may object as to why someone would dedicate so much time
and effort to researching, such an insignificant issue. Such a comment can
only come from someone who is deprived of the love of Raslullh . To the
one who loves Raslullh no act of worship is insignificant and no Sunnah
is negligible. I have collected, presented and translated the valuable research
and commentaries of the great Muslim scholars of the past. Many of these
treasured gems of knowledge from the great scholars of Islm have never
before been presented to an English speaking audience.
I would also like to make it clear that the phrase ( Raf al-Yadayn) can
be literally translated as Raising of the two hands and in its linguistic
application can refer to any raising of the two hands. This includes the raising
of the hands at the initiation of the alh (Prayer) or while making Du
(Supplication). Yet for the purpose of this article it will refer to the raising of
the two hands while going into the state of Ruk and while rising up from it.
Since performing Raf al-Yadayn while initiating the prayer is established by
Ijm (consensus of the Islmic scholars). What is being researched here is the
Introduction |
performance of the same Raf al-Yadayn while going into Ruk and rising up
from it.
In compiling this research, I have not restricted myself to the works of any one
madh-hab, rather I have made a conscious effort to bring forth the works of all
the well-known Madhhib since all the four Aimmah (plural for Imm) were
seekers of truth and great scholars of Islm. They were the foremost in
researching and adhering to the Sunnah.
Although the goal of this research was to compile, present and critically review
all evidence from both sides of this issue, I do not claim my research is
infallible. Perfection is a quality that only belongs to ( al-Quds is one of the
names of Allh, denoting perfection).
Rather this is a humble attempt by a weak slave
of Allh to present a clear and complete picture to those who want to practice
the true authentically established Sunnah of our beloved Prophet .
Therefore, any good in this research is from Allh and any mistakes
or shortcomings are from myself. I ask Allh to bless my effort,
accept it from me and make it a guide for every fair and open-minded reader.
May Allh give us all the ability to pray as our beloved Prophet
prayed, in accordance with His command:
Pray as you have seen me praying [ 6 ]

The weak slave of Allh,
Ab Yusf Uthmn bin Frq al-Yusfza
Research initiated Thursday, June 18, 2009 : 25 1430
Research completed Friday, April 21, 2014 : 1435 13
Al-Madnah al-Munawwarah, Al-Mamlakah al-Arabiyyah as-Sudiyyah
a al-Bukhr adth # 6734
Introduction |
About the Author

Ab Yusf Uthmn bin Frq al-Yusfza is an ethnic Afghn belonging to the
Yusfza tribe. He was born in the blessed month of Raman 1396 Hijri in
Islmbd, Pkistn. As a young child, he migrated with his parents to the
United Kingdom, and then would later settle in the United States.
At a young age he became active in the propagation of Islm. He spearheaded
efforts to organize the Muslim youth and organize Islmic activities. In his
early twenties, he was inspired to seek Islmic knowledge abroad by ashShaikh Dr. Awad al-Gargur . For the next ten years Uthmn bin Frq
would continue to balance his secular and Islmic studies, earning a bachelors
degree in Information Technology, an executive MBA in technology
management, while attaining traditional Ijzt (accreditation) in classic
Islmic texts from qualified Islmic scholars, such as ash-Shaikh Dr. Yusf
Mishaal( Ph.D. Umm al-Qura) and ash-Shaikh Dr. Sdiq al-Manna (Ph.D.
Umm al-Qura) . His travels in search of Islmic knowledge would take
him to Jordan, Sad Arabia, Pkistn and the UAE. The author has attained
multiple Ijzt in books of anbal Fiqh, Ul al-Fiqh, adth, Muala aladth and a Masters degree in adth sciences. He is married and a loving
father of two sons, Yusf and Ms.
The Author compiled this book after the incessant struggle of over five years,
May Allh reward him and accept this work from him.
Manr ash-Shnwr
Buraydah, the province of al-Qam
Al-Mamlakah al-Arabiyyah as-Sudiyyah
About the Author |
Acknowledgements
First and foremost I want to praise and thank Allh , all praises are
due to Him alone, the Almighty, the Cherisher and Sustainer of the Universe.
After that I would like to send the peace and blessing of Allh upon our guide
and noble Prophet, Muammad , upon his family, all of his companions and
upon all those who adhere to his guidance and Sunnah until the Day of
Judgment.
I want to thank and dedicate this book to my mother, for her unremitting
support and Du (Supplication). Without a shadow of a doubt, she has been
a great support and inspiration for me. Every success I have achieved in entire
life, has been inspired by my mother and facilitated by her supplications.
I want to thank my wife for her emotional support and assistance in research.
Without her support I would not have been able to finish this work. I would
like to thank all my astidhah (teachers) for their encouragement and support,
starting with ash-Shaikh Dr. Sdiq al-Manna
for teaching me and
inspiring me. I also want to thank ash-Shaikh Dr. Ubaid-ur-Ramn bin

Muammad Bashr
for his support, review and input. I want to thank all
my friends and family members who helped in review and facilitated the
printing and publication of this book. I want to end with, what I began with,
praising and thanking my Lord, Allh , truly nothing can happen
without the will and permission of Allh .
Legend
In order to best illustrate the strength or weakness of a adth charts have
been utilized. Following is a legend to explain the color coding developed to
show the grading of narrators of adth.
Yellow represents
Gray represents
Green represents
White represents
extremely weak
narrators who
reliable narrators of
the abah who
narrators who are
made mistakes in
a lower standing,
are all trustworthy,
not relied upon at
narrating hence
their narrations are
reliable narrators.
all.
they are not
considered asan
reliable.
Red represents the
Blue represents
Light Green
Black represents the
weakest narrators
outright weak
represents
Thiqt trustworthy
who are accused of
narrators who are
narrators who are
narrators whose
being liars and
not relied upon.
not reliable but not
narrations are
outright weak.
considered a.
fabricators.
Arabic names and terms have been translated and/or transliterated. The
following standard format was utilized for transliteration.
glottal stop
long vowel a
long vowel i
long vowel u
10
Legend |
A
B
T
Th
J
kh
D
dh
R
Z
S
Sh
dh
gh
F
Q
K
L
M
N
H
W
Y
Glossary
Amr al-Mu'minn (

): Meaning Commander of the Faithful or
Leader of the believers. A title awarded to the leader of the Muslim
community.
Du (): Meaning invocation, Du refers to an act of supplication. The
term is derived from an Arabic word meaning to call out or to summon.
adth ( pl. adth): In Islmic terminology, the term adth refers
to recorded statements of, actions of, tacit approval or criticisms of something
said or done in the presence of the Prophet Muammad .
anbilah () :
The Madh-hab based on the teachings of Imm Amad bin
anbal . The anbal Madh-hab in Fiqh emphasized greater dependence
on the two divine sources, the Qurn and Sunnah, in the establishment of legal
theory.
anafyyah (): The Madh-hab based on the teachings of Imm Ab
anfah, Numn bin Thbit . The anaf Madh-hab emphasized the role
of reason and enjoys a large following across the Muslim world.
): The Arabic word for truth.
aqq (
asan (): Linguistically meaning good, asan is the name given to a
category of adth when the authenticity is acceptable (Maqbl), however, not
established to the degree of being a.
Isnd (): The chain of the narrators each mentioning the wording of a
adth from whom they heard if from until mentioning the originator of the
Matn or wording of the adth.
Madh-hab ( pl. mahhib): In Islmic terminology, the term Madhhab is used for a school of thought.
11
Glossary |
Mlik (): The Madh-hab based on the teachings of Imm Mlik bin Anas
.
The Mlik Madh-hab emphasized the role of the actions of the people
of Madnah. The majority of northern Africa follows the Mlik Madh-hab.

Marf (): In adth terminology, the term Marf is used to refer to a
adth with a chain of the narrators reaching the Prophet Muammad .
Mawqf (): In adth terminology, the term Mawqf is used to refer to a
adth with a chain of the narrators reaching a (ab) companion of the
Prophet Muammad but not reaching the Prophet Muammad
himself.
Mutamad (): The relied upon opinion of a school of thought.
Mutawtir (): A Mutawtir adth is one which is reported via such a
large independent number of narrators that all of them together cannot be
expected to have made the same mistake or agree upon a lie.
Mustaab (): In Islmic terminology, the term Mustaab refers to a
recommended, favored or virtuous action.
Rakah (): A portion of the prescribed prayer that combines a ritual of
bows and prostrations with the recitation of prayers.
Ruk (): In Islmic terminology, the term Ruk refers to the bowing down
position following the recitation of the Qurn in the standing position while
praying.
abah (): (singular ab) The term a-abah comes from the root
verb

, meaning to accompany or to keep company with. In Islmic
terminology, the term abah refers to the companions of the Prophet
Muammad .
a (): In adth terminology, the term a is used to refer to an
authentic adth with a reliable chain of narrators and error free wording.
12
Glossary |
Shfi (): The Madh-hab based on the teachings of Imm Muammad bin
Idrs ash-Shfi i . The Shfi Madh-hab has a large following from Africa
to Malaysia.
Sunnah (): The Arabic word Sunnah linguistically means a path or a
practice. In adth terminology, the term Sunnah refers to any saying (Qawl),
action (fil) or approval (taqrr) of the Prophet Muammad .
At-Tbin (): (singular Tbi) In Islmic terminology the term atTbin refers to the generation of Muslims following the abah. They are
usually called the Successors of the Companions of the Prophet Muammad
.
Tbi al-Tbin () : In Islmic terminology the term Tbi al-Tbin

refers to the generation of Muslims following the Tbin. They are usually
called the Successors of the Successors of the Companions of the Prophet
Muammad . All three of these generations, the abah, the Tbin and
the Tbi al-Tbin are blessed generations. The abah being the best of
them and then the Tbin and then the Tbi al-Tbin.
Takhrj (): The science of adth extraction and authentication, including
validation of chains of transmitters of a adth and its grading by the scholars
who specialize in this science.
Thiqt (): In adth terminology, the term Thiqt refers to reliable
narrators in chains of transmission.
Wjib (): In Islmic terminology the term Wjib refers to actions which
are obligatory in Islmic law.
13
Evidences Against Performing of Raf al-Yadayn

The adth attributed to Ibn Masd Negating Raf al-Yadayn:
The first adth to be researched is the adth attributed to Abdullh bin
Masd
. This adth has been recorded by Imm Ab Dwd
in his Sunan[ 7 ], Imm Ab s at-Tirmidh in his Jmi [ 8 ], Imm Ibn
Ab Shaybah recorded it in his Muanaf [ 9 ], Imm a-aw
recorded it in his Shar Man al-thr[ 10 ]. Imm Ibn Ab Shaybah [ 11 ]
and Imm Ab Dwd [ 12 ] have recorded this adth with the following
chain of narrators:

) (

:

Sunan Ab Dwd adth # 748

Jmi at-Tirmidh adth # 257
9
Muanaf Ibn Ab Shaybah adth # 2371
10
Shar Man al-thr adth # 844
11
12
7
8
14
Evidences Against Performing of Raf al-Yadayn |
We were informed by Uthmn bin Ab Shaybah

Who was informed by Wak
On the authority of Sufyn (ath-Thawr)
On the authority of im bin Kulaib
On the authority of AbdurRamn bin al-Aswad
On the authority of Alqamah who said:
Abdullh bin Masd
said:
Shall I perform for you the alh of Raslullh ?So he performed
the alh and lifted his hands only at the beginning of the alh Ab
Dwd said: This adth is a part of a longer adth and it is
not authentic with this wording. [ 13 ]
Many later authors have attempted to make this adth as the foundation of
their argument to negate the practice of Raf al-Yadayn. However it is clear that
one of the original compilers of the adth, the great scholar of Islm, Imm
Ab Dwd when recording the adth, himself made a valuable
observation:

It is not authentic with this wording. [ 14 ]
(Ab Dwd, Sunan Ab Dwd Printed 2008)
In the famous explanation of Sunan Ab Dwd, Awn al-Mabd Shar Sunan

Ab Dwd, Allmah Shams al-aq al-Adhmbd explains:

:

13
14

15

"

Al-Bukhr said in Kitb Raf al-Yadayn f a-alh: al-asan bin Rab
narrated to us from Ibn Idrs from im bin Kulaib from
AbdurRamn bin al-Aswad from Alqamah that Abdullh (Ibn
Masd) said: Raslullh taught us the prayer so he stood and
performed the takbr and raised his hands, then he performed the
Ruk and put his hands together between his knees. And this reached
Sad who said, my brother has spoken truthfully. But we used to do
that in the beginning of Islm, then we were commanded with this (i.e.
placing the hands on the knees in Ruk) Bukhr said: and this is what
is preserved according to the people of research into the adth of
Abdullh bin Masd. So the longer adth that the author mentions
is actually this adth mentioned by Bukhr and Allh knows
best. [ 15 ]
(al-Adhmbd Printed 1979)
Therefore the adth with the wording lifted his hands only at the beginning
of the alh which is being used as proof by those who negate the practice of
Raf al-Yadayn is Da f (Weak
) and it would be categorized as Shdh
(irregular )due to contradictory wording. What is authentically preserved
( )is the adth without the additional wording lifted his hands only at
the beginning of the alh and the narration with those additional words is
rejected as irregular ( )according to Imm al-Bukhr and Imm Ab
Dwd .
15
Awn al-Mabd Shar Sunan Ab Dwd Volume # 3 Page # 449
16
The great Mlik scholar al-fidh Ibn AbdulBarr also objected to this
adth in his famous book at-Tamhd:
:

It was weakened by Amad bin anbal who found it problematic. And
Ab Dwd said: This adth is a part of a longer adth and it is not
authentic with this meaning. [ 16 ]
(Ibn AbdulBarr, at-Tamhd lim fl- Muwaa' min al-Man wal-Asnd Printed
2000)
The great scholar of adth, al-fidh Ibn ajar al-Asqaln states in

his famous Shar of a al-Bukhr, named Fat al-Br:
Imm ash-Shfa rejected it because this narration is not
proven. [ 17 ]
(Ibn ajar al-Asqaln, Fat-al-Br Shar a al-Bkhr Printed 2000)
Al-fidh Ibn ajar al-Asqaln himself graded it to be weak and

provided a plethora of saying from the earlier scholars of Islm to weaken
this narration.
If the chain of narrators is evaluated in isolation then some of the scholars
considered it an acceptable narration as Imm at-Tirmidh graded the
sanad (chain of narrators) to be asan ( )and Ibn azm graded the
chain of narrators to be a (). This does not mean that ether of them
accept this adth to be fully a since the chain of narrators is only one
aspect of the authenticity of a a adth.
The authenticity of a adth is based on the Sanad ( chain of narrators) and
the Matn ( text or wording of the adth). [ 18 ]
16
17
18
At-Tamhd lim fl-Muwatta' min al-Ma`n wal-Asnd Volume # 3 Page # 220

Fat al-Br bi-Shar a al-Bukhr Volume # 2 Page # 220
Shar Ulm al-adth Volume # 1 Page # 20
17
Many authors mention the a grading of the Sanad by Imm Ibn azm
while hiding from the readers that Ibn azm himself stated that
this adth cannot be used as proof against the adth reported by Ibn Umar
(supporting the practice of Raf al-Yadayn). [ 19 ]
The same is true for Imm at-Tirmidh . If one was to look at the Shar
of Jmi at-Tirmidh, Tuafatul-Awadh bi- Shar of Jmi at-Tirmidh, by alfidh Mubrakpr the following is pointed out:
:

" " ,
;
.
Bukhr said in Kitb Raf al-Yadayn f a-alh after mentioning the
adth, Imm Amad said, narrating from Yay bin dam who said,
I saw the adth of Abdullh bin Idrs from sim bin Kulaib, it did not
contain the wording "then he did not repeat that", and this is more
authentic as the book is more preserved according to the People of
Knowledge, because a man may make a mistake in narrating
something, then he consults the book and it is, as it has been
accurately recorded in the book. [ 20 ]
(Mubrakpr, Tuafatul-Awadh bi- Shar of Jmi at-Tirmidh Printed 2009)
Hence it is clear that the adth is not authentic with its wording. Yet if one
was to totally ignore the wording and look solely at the chain of narrators,
there would still be a problem. Some of the Isnd of this adth contain
extremely weak narrators, who were accused of fabrication. The following
19
20
Nayl al-Awtr of Imm Al ash-Shawkn Volume # 2 Page # 537

Tuafatul-Awadh bi- Shar of Jmi at-Tirmidh Volume # 2 Page # 115
18
chart shows the various Isnd (chains of narrators) this adth has been
narrated with:
[Chart # 1: adth of Ibn Masd

]
If we were to focus on the strongest chain of narrators that this adth has
been recorded with, there are still problems with some of the narrators.
One of the narrators, Sufyn ath-Thawr , was a reliable narrator and
great scholar of Islm. When he uses the phrase meaning on the
authority of then he performs, what is called tadls (concealing of a
narrator). Hence in reality there is an unknown missing narrator in this
chain. This tadls has been pointed out by the great scholars of Islm, such
as:
Imm al-Bukhr [ 21 ]
Imm Yay bin Man [ 22 ]
Imm Ab Mamd al-Maqdas [ 23 ]
Imm at-Turkmn al-anaf [ 24 ]
Al-fidh Ibn ajar al-Asqaln [ 25 ]
Al-Ilal at-Takbr li-at-Tirmidh Volume # 2 Page # 966

Al-Jar wat-Tadl Volume # 4 page # 225
23 Qasdah f al-Mudals Page # 47
24 Al-Jauhar an-Naq Volume # 8 page # 262
25 Tabaqt al-Mudalisn page # 262
21
22
19
Imm adh-Dhahab [ 26 ]
Hence it is clear that there are problems with both the Sanad ( chain of
narrators) and the Matn ( text or wording of the adth). Therefore the
complete adth with the wording lifted his hands only at the beginning of the
alh is not established and it is clearly a weak adth.
This conclusion is highlighted by the fact that Imm at-Tirmidh
graded the opposing narration which confirms raising the hands to be asan
a, ( ) the highest grading possible.
It is well known to students of the science of adth that if a narration is
opposed by a stronger narration, than the weaker narration is weakened to
irregular ( )and the stronger narration is preserved (). Hence, it is
clear that Imm at-Tirmidh did not regard this narration to be a,
rather it was graded as asan for the Isnd and Da f (Weak
) due to it
being opposed by a stronger contradictory narration.
This type of a
weak adth cannot be used as a proof for leaving Raf al-Yadayn at the time
of Ruk and getting up from it.
The great scholar of adth, al-fidh al-Bazzr points this out when
he wrote:

This (adth) it is not established and the likes of this cannot be
depended upon. [ 27 ]
(Ibn AbdulBarr, at-Tamhd lim fl- Muwaa' min al-Man wal-Asnd Printed 2000)
The well-known anaf scholar, al-fidh az-Zayla
wrote in his
famous book of Takhrj Nab ar-Ryah:
:

26
27
Mizn al-Itidl Volume # 2 Page # 169

20
" "
,
"
"
.
Ibn Ab tim said in Kitb-ul-Illal, I asked my father about the

adth related from Sufyn ath-Thawr from sim bin Kulaib from
AbdurRamn bin al-Aswad from Alqamah from Abdullh that
Nab stood and made takbr and raised his hands and then did
not repeat that, and my father said, this is a mistake, and it is said
the mistake is from ath-Thawr, for a group of people have narrated
from sim and all of them have said, that Nab stood in prayer,
and he raised his hands, then he performed the Ruk and placed his
hands together between his knees. And not one of them narrated
what ath-Thawr relates. [ 28 ]
(az-Zayla Printed 1996)
Therefore the wording narrated by Sufyn ath-Thawr , And he lifted his

hands only at the beginning of the alh is contrary to the other established
authentic chains via the same path. This would mean that the addition of the
wording And he lifted his hands only at the beginning of the alh is not
established from Nab .
The famous scholar of adth al-fidh Ibn ajar al-Asqaln said
regarding this narration in Talkhs al-abr:
. :
: .
: . .
28
Nab ar-Ryah Takhrj Adth al-Hidyah Volume # 1 Page 394
21
, : .

; ,
.
Ibn al-Mubrak said, it is not established with me. Ibn Ab Htim
said from his father that this adth is a mistake. Amad bin anbal
and his shaikh Yay bin dam said, it is daf, and al-Bukhr
quoted this from them and followed them in their verdict. Ab Dwd
said that it is not authentic. Ad-Draqun said, it is not
established. Ibn ibbn said in as-alh, this is the best narration
that the people of Kfah narrate with regards to negating raising the
hands in prayer at the Ruk and at rising from it, and it is in reality
the weakest thing to depend on, because it has defects that
invalidate it"[ 29 ]
(Ibn ajar al-Asqaln, at-Talkhs al-abr Printed 1964)
It was also weakened by great scholars of research such as Shaikh al-Islm

Taq-ud-Dn Amad Ibn Taymiyyah in Minhj as-Sunnah [ 30 ], al-fidh
Ibn al-Qayyim as stated in al-Manr [ 31 ] and Imm Al ash-Shawkn

as stated in Nayl al-Awr. [ 32 ] It was graded as weak by the famous
anaf Faqh and Muaddith, Imm Ibn al-Hummm in his renowned

book Fat al-Qadr [ 33 ] and by the renowned anaf scholar and Muaddith,
al-fidh az-Zayla
in his famous Takhrj of al-Hidyah, Nab ar-
Ryah. [ 34 ]
29
At-Talkh al-abr f takhrj adth al-Rafi 'i al-kabr Volume # 1 Page # 222
Minhj as-Sunnah by Taq-ud-Dn Ibn Taymiyyah Volume # 4 page # 115
31
Al-Manr al-Munf f a wa Daf by al-fidh Ibn al-Qayyim page # 104
32
33
Fat al-Qadr Sharh al-Hidyah by Ibn al-Hummm Volume # 1 page # 317
34
Nab ar-Ryah Takhrj Adth al-Hidyah by az-Zayla Volume # 1 Pages 394-395
30
22
Summary Grading: adth of Ibn Masd Negating Raf al-Yadayn:

After reviewing all that has been said in regards to this adth, it is clear that
it is not established with the wording lifted his hands only at the beginning
of the alh. As the author of Shar Jmi at-Tirmidh concludes:

So with all of this it is established that the adth of Ibn Masd is not
a or asan, rather it is daf and the likes of it cannot used as
proof. [ 35 ]
With the aforementioned references, we find that from amongst the greatest
scholars of Islm who considered this adth to be weak include:
Imm Abdullh bin al-Mubrak (d. 181 [ ) 36 ]

Imm Yay bin dam (d. 203 [ ) 37 ]
Imm ash-Shfa (d. 204 [ ) 38 ]
Imm Amad bin anbal (d. 241 [ ) 39 ]

Imm al-Bukhr (d. 256 [ ) 40 ]
Imm Ab Dwd (d. 275 [ ) 41 ]

Imm al-Bazzr (d. 292 [ ) 42 ]
Imm Ibn Ab Htim (d. 327 [ ) 43 ]

Imm Ibn ibbn (d. 354 [ ) 44 ]
Tuafatul-Awadh bi- Shar of Jmi at-Tirmidh by al-fidh Mubrakpr]

At-Talkh al-abr of al-fidh Ibn ajr al-Asqaln Volume # 1 Page # 222
37 Tuafatul-Awadh by al-fidh Mubrakpr Volume # 2 Page # 115
38
Fat al-Br of al-fidh Ibn ajr al-Asqaln Volume # 2 Page # 220
39
Masil Amad bin anbal By Abdullah bin Amad bin anbal Volume # 1 Page # 240
40
Kitb Raf al-Yadayn f a-alh by Imm al-Bukhr page # 79
41
42
At-Tamhd of al-fidh Ibn AbdulBar Volume # 3 Page # 221
43
44
Al-Khilfiyt Volume # 3 Page # 493
35
36
23
Imm ad-Draqun (d. 385 [ ) 45 ]

Imm al-kim (d. 405 [ ) 46 ]
Al-fidh Ibn AbdulBarr (d. 463 [ ) 47 ]

Imm Ibn Jawz (d. 597 [ ) 48 ]
Imm Ibn Qudmah al-Maqdas (d. 620 [ ) 49 ]

Imm an-Nawaw (d. 676 [ ) 50 ]
Taq-ud-Dn Ibn Taymiyyah (d. 728 [ ) 51 ]

Al-fidh Ibn AbdulHd (d. 744 [ ) 52 ]
Al-fidh Ibn Qayyim (d. 751 [ ) 53 ]
Al-fidh az-Zayla (d. 762 [ ) 54 ]
Imm Ibn al-Mulaqqin (d. 804 [ ) 55 ]
Al-fidh Ibn ajar al-Asqaln (d. 852 [ )
56
Imm Ibn al-Hummm al-anaf (d. 861 [ ) 57 ]

Ash-Shaikh Shawkn (d. 1255 [ ) 58 ]
Allmah Shams al-aq al-Adhmbd (d. 1329 [ ) 59 ]

Al-fidh Mubrakpr (d. 1353 [ ) 60 ]
Al-Illal By ad-DraqunVolume # 5 Page # 173

Al-Badr al-Munr Volume # 3 Page # 493
47
48
At-Taqq f Ikhtilf al-adth Volume # 1 Page # 278
49
Al-Mughn by Imm Ibn Qudmah al-Madas Volume # 1 Page # 295
50
Khulasa al-Ahkm Volume # 1 Page # 354
51
Minhj as-Sunnah by Taq-ud-Dn Ibn Taymiyyah Volume # 4 page # 115
52 At-Tanqiyah Volume # 1 Page # 278
53
54
55 Al-Badr al-Munr Volume # 3 Page # 493
56
57
Fat al-Br of al-fidh Ibn ajr al-Asqaln Volume # 2 Page # 220
58
59
Awn al-Mabd Shar Sunan Ab Dwd by al-Adhmabd Volume # 3 Page # 449
60
Tuafatul-Awadh bi- Shar of Jmi at-Tirmidh by al-fidh Mubrakpr
Volume # 2 Page # 115
45
46
24
The adth Attributed to Bar bin zib Negating Raf al-Yadayn:

The second adth to be researched is commonly known as the adth of Bar
bin zib
. This adth has been recorded by Imm Ab Dwd
in Sunan [ 61 ], Imm Ibn Ab Shaybah recorded it in his Muannaf [ 62
],
Imm a-aw recorded it in his Shar Man al-thr [ 63 ]. The
great scholar of adth Imm Ab Dwd reported it with the following

chain of narrators and wording in Sunan Ab Dwd:

We were informed by Muammad bin a-aba al-Bazzr
Who was informed by Shark
On the authority of Yazd bin Ab Ziyd
On the authority of AbdurRamn bin Ab Layla
Sunan Ab Dwd adth # 749 and 752
Muannaf Ibn Ab Shaybah adth # 2370 and 2452
63
61
62
25
On the authority of Bar

:
When Raslullh began prayer, he raised his hands nearly up to his
ears, then he did not repeat.
We were informed by Abdullh bin Muammad Az-Zuhr who was
informed by Sufyn on the authority of Yazd similar to the adth of
Shark, but without the wording "then he did not repeat." Sufyn
said Yazd added "then he did not repeat" after moving to Kfah.
Ab Dwd narrated this adth from Hushaim, Khlid and Ibn Idrs
who all narrated this adth from Yazd but without the wording: "then
he did not repeat". [ 64 ]
Hence Imm Ab Dwd , who is one of the original compilers of this

adth establishes that this adth with the wording "then he did not repeat"
is not authentic.
The following chart is a visual representation of the Sanad (chain of narrators)
recorded by Imm Ibn Ab Shaybah :
[Chart # 2: Chain # 1 adth of Bar bin zib

]
Imm a-aw recorded this adth in Shar Man al-thr with the
following sanad:
64
26

]
Imm Ab Dwd recorded this adth in his Sunan with the following
sanad:

]
It is perfectly apparent to the students of knowledge that none of these chains
of narrators are authentic. This is explained further by the great scholar
Sufyn Ibn Uyaynah who said:
Yazd added the words "then he did not repeat" to this narration after
moving to Kfah. [ 65 ]
Imm al-Bukhr also quotes Sufyn Ibn Uyaynah :
65
Sunan Ab Dwd commentary after adth # 749
27
The people of Kfah put these words "then he did not repeat" in
Yazds mouth by continually repeating it in-front of him in his old age.
[ 66 ]
(al-Bukhr, Kitb Raf al-yadayn f a-alh Printed 1996)
Imm al-Bukhr also points out:

Stronger narrators with better memories than Shark narrated
the same adth from Yazd without the wording "then he did
not repeat." Hence what is established via a superior chain contradicts
the narration "then he did not repeat." So the words then he did not
repeat" were inserted by the narrator Yazd in his old age after
moving to Kfah, his own earlier narrations contradict it. [ 67 ]
The great scholar of adth, the teacher of al-Bukhr , Imm Ab Bakr

Abdullh bin Zubair al-umaid said:

Without a doubt this narration has been added to by Yazd.[ 68 ]
(al-Mulaqqin Printed 2009)
The renowned scholar of adth al-fidh Uthmn ad-Drim said,

reporting from Imm Amad bin anbal :

It is not authentic. [ 69 ]
Kitb Raf al-Yadayn f a-alh Page # 84

68
69
66
67
28
Yay bin Muammad said, "I heard Amad bin anbal saying:
" ,
"
This adth is ( literally meaning flimsy is a term used in
Muala al-adth to grade a adth very weak), Yazd used to
narrate this for a period of time without saying, and he did not repeat
that [ 70 ]
Imm al-Bazzr said:
" "
It is not authentic with the wording and he did not repeat that [ 71 ]
2000)
Al-fidh Ibn ajar al-Asqaln said:

Ad-Draqun reported this adth from Al bin sim from
Muammad bin AbdurRamn bin Ab Layla from Yazd bin Ab
Ziyd. Ibn Ab sim said, I went to Kfah and I met Yazd bin Ab Ziyd
and he narrated to me this adth but he did not mention then he did
not do that, so I said to him, verily Ibn Ab Layla narrates this adth
to me from you and in it is then he did not repeat that, and he said,
That is not how I narrated this adth [ 72 ]
Imm an-Nasi criticized Yazd bin Ab Ziyd and said:

72
at-Talkh of al-fidh Ibn ajr al-Asqaln
70
71
29
Rejected in adth. [ 73 ]
(Ibn al-Jawz, Tanq al-Taqq f Adth at-Ta'lq Printed 2002)
Ashraf Al Thnw , the renowned anaf author wrote:

This adth is weak due to Yazd bin Ab Ziyd [ 74 ]
(Thnw Printed 2003)
It is clear that this adth has multiple problems and that is why al-fidh
Ibn ajar al-Asqaln wrote:
The vast majority consider this adth to be weak. [ 75 ]
(Ibn ajar al-Asqaln, Had as-Sr Printed 2000 )
Summary Grading: adth of Bar bin zib Negating Raf al-Yadayn:

Hence, it is very clear that there are multiple problems with the narration in
the Sanad (chain of narrators) and the Matn (wording).
1. Yazd bin Ab Ziyd's memory became weak in his old age when
he went to Kfah, and his later narrations with the wording "then he
did not repeat that are contradicted by his own earlier narrations.
2. Yazd bin Ab Ziyd performs tadls (concealing of a narrator). Hence,
in reality there is an unknown missing narrator in this chain. This
tadls has been pointed out by the great scholars of Islm, such as:
Al-fidh Ibn ajar al-Asqaln [ 76 ]
Tanq al-Taqq f Adth at-Ta'lq Volume # 1 Page # 286

Nashar a-ayyab f Dhikr an-Nab al-Habb Page # 244
75
Had as-Sr page # 459
76 Tabaqt al-Mudalisn Volume # 3 page # 112
73
74
30
Imm as-Suy [ 77 ]
Imm adh-Dhahab [ 78 ]
3. This adth is reported by a weak narrator, Ibn Ab Layla. This weak

narrator opposes stronger narrators. Imm Anwar Shah Kashmr alanaf wrote about him:
I consider him to be weak, and this is the opinion of the
majority. [ 79 ]
(Al-Kashmr Printed 2005)
In closing, I would like to quote one of the great scholars of adth, Imm Ibn
al-Mulaqqin who sealed the grading of this adth with:
This is a weak adth by consensus of the adth scholars. [ 80 ]
From amongst the greatest scholars of Islm who considered this adth to
be weak include:
Imm Sufyn Ibn Uyaynah (d. 198 [ ) 81 ]

Imm ash-Shfa (d. 204 [ ) 82 ]
Imm Abdullh bin Zubair al-umaid (d. 219 [ ) 83 ]

Imm Yay bin Man (d. 233 [ ) 84 ]

Imm al-Bukhr (d. 256 [ ) 86 ]
Rislah as-Suy fil- Mudalisn Page # 67

Dwn ad-Duaf Page # 342
79
Fayd al-Br of Imm Anwar Shah Kashmir
80
81
Kitb Raf al-Yadayn by Imm al-Bukhr page # 84
82
83
84
85
Al-Illal Volume # 1 Page # 116
86
77
78
31
Imm Ab Dwd (d. 275 [ ) 87 ]
Al-fidh Uthmn ad-Drim (d. 280 [ ) 88 ]

Imm al-Bazzr (d. 292 [ ) 89 ]
Imm an-Nasi (d. 303 [ ) 90 ]
Imm Ibn Ab Htim (d. 327 [ ) 91 ]

Imm Ibn ibbn (d. 354 [ ) 92 ]
Imm ad-Draqun (d. 385 [ ) 93 ]

Imm al-kim (d. 405 [ ) 94 ]
Al-fidh al-Bayhaq (d. 458 [ ) 95 ]
Al-fidh Ibn AbdulBarr (d. 463 [ ) 96 ]

Imm Ibn Jawz (d. 597 [ ) 97 ]
Imm adh-Dhahab (d. 748 [ ) 98 ]

102

89
Umdat-al-Qr Volume # 5 Page # 273
90
91
Jarh wat-Tadl Page # 143
92
Al-Majruhn Volume # 3 Page # 100
93
94
95
96
97
98 Dwn ad-Duaf Page # 342
99
100
101
102
At-Talkh al-abr f takhrj adth al-Rafi 'i al-kabr of al-fidh Ibn ajr al-Asqaln
87
88
32
The adth attributed to Umar bin al-Khattb Negating Raf al-Yadayn:

The third adth to be researched is a Mawqf adth, meaning it is reported
to be an action of a ab not an action of Raslullh . This adth is
attributed to Umar bin al-Khattb
it has been recorded by Imm aaw in his Shar Man al-thr:
Ab Bakr Ibn Ab Shaybah from al-Aswad who said, "I saw Umar bin
al-Khattb raise his hands in the first takbr then he did not
repeat that." [ 103 ]
(at-aw Printed 2001)
Al-fidh Ibn ajar al-Asqaln wrote in ad-Diryah:
" : ..
" " "
Al-Bayhaq said al-Hkim said .. Sufyn ath-Thawr

relates from az-Zubair bin Ad with the wording, "he used to raise
his hands with the takbr" without the addition "then he did not repeat
that". Sufyn ath-Thawr relates this and this is what is
(preserved). [ 104 ]
(Ibn ajar al-Asqaln, ad-Diryah f Takhrj Adth al-Hidyah Printed 1964)
103
104

ad-Diryah f Takhrj Adth al-Hidyah by Ibn ajr al-Asqaln Volume # 1 page # 152
33
Hence this adth with the wording then he did not repeat that is rejected
as ( shdh meaning irregular). This narration is contradicted by stronger
narrations with conflicting wording.
This is attested to by the anaf scholar al-fidh az-Zayla who
writes in his Nab ar-Ryah, which is a Tarkhj of the famous anaf book alHidyah:

al-kim objects to this adth rejecting it due to it being ( shdh
meaning irregular), and a verdict cannot be established using it. It
cannot be used to oppose the authentic narration from Tws bin
Kaisn from Ibn Umar that Umar used to raise his hands at Ruk
and when rising from it."[ 105 ]
The great anaf scholar of adth, al-fidh az-Zayla illustrates the

weakness of this adth with words of the great scholar of adth, al-Hkim

that this narration cannot be used as proof, since it is clearly and directly
contradicted by stronger opposing narrations.

In fact there are multiple chains of stronger adth that prove Umar bin alKhattb used to in fact perform the Raf al-Yadayn while opening the
prayer, as well as while going into Ruk and when rising from it. Once again
we refer back to Nab ar-Ryah where al-fidh az-Zayla al-anaf
writes:
105
Nab ar-Ryah Takhrj Adth al-Hidyah by az-Zayla Volume # 1 Page # 405
34

al-Bayhaq narrates from Rishdn bin Sad from Muammad bin Sahm
from Sad bin al-Musayyib who said, I saw Umar bin al-Khattb

raising his hands to the level of his shoulders when he started
prayer and when he made Ruk and when he raised his head from it.
[ 106 ]
Hence, it is clear that there are multiple contradicting narrations that are
stronger in authenticity. It also becomes clear that this adth is in fact Daf
(Weak )
and cannot be used against stronger narrations that prove Umar
bin al-Khattb used to in fact perform the Raf al-Yadayn while going
into Ruk and when rising from it. This Mawqf adth was also weakened by
the Imm of the scholar of adth, al-Bukhr in his Kitb Raf al-Yadayn
f a-alh [ 107 ].
In fact Imm al-Bukhr clearly states:

It was not proven from any single one of the abah of an-Nab
that they did not raise their hands. [ 108 ]
This weak narration was also rejected by al-fidh Mubrakpr in his

Tuafatul-Awadh bi- Shar Jmi at-Tirmidh were he wrote:
108
106
107
35
:
I say: this Athr (meaning this narration allegedly from Umar) with
this wording is not preserved ( meaning it is not preserved
hence it is weak). [ 109 ]
Summary Grading: adth of Umar Negating Raf al-Yadayn:

In summary, the wording then he did not repeat that is not authentically
preserved from Umar bin al-Khattb
. The narration without the
wording then he did not repeat that is no longer a proof negating the practice
of Raf al-Yadayn. In fact what is authentically preserved from Umar bin alKhattb
is that he practiced Raf al-Yadayn at the initiation of the
alh, while going into Ruk and rising up from it. From the above quoted
references we find that the greatest scholars of adth considered this
narration to be weak and unacceptable as proof. The following is a list of a few
of these great scholars with references to their grading of this adth:
Imm al-Bukhr (d. 256 [ ) 110 ]

Imm al-kim (d. 405 [ ) 111 ]
Al-fidh Bayhaq (d. 458 [ ) 112 ]

114
The adth Attributed to Al bin Ab Tlib Negating Raf al-Yadayn:

109

110
Kitb Raf al-Yadayn f a-alh ma Jal al-aynayn bi-takhrj riwyt al-Bukhr by Imm
al-Bukhr page # 70
111
112
113
114
115
36
The fourth adth to be researched is another Mawqf adth, meaning it is

reported to be an action of a ab not an action of Raslullh . This
adth is attributed to Al

as it has been recorded by Imm a-
aw in his Shar Man al-thr:

It was narrated by Ab Bakr an-Nahshal
On the authority of im bin Kulaib
On the authority of his father
Verily Al
raised his hands the first time and then did not
repeat that. [ 116 ]
(at-aw Printed 2001)
Al-fidh az-Zayla authenticated this narration in his famous book

Nab ar-Ryah [ 117 ] as did Imm al-An [
118
not as the action of
Raslullh but as an action of the companion Al

.
However this is clearly a mistake due to the obvious issues with this narration,
which will be discussed in detail. The vast majority of great Islmic scholars
of the earliest generations rejected this narration even in Mawqf form.
The first issue with this narration is that sim bin Kulaib alone reports this
narration conflicting with stronger reports. Now let us see what the scholars
of Jar w-Tadl (scholars who specialize in grading narrators) have to say about
im bin Kulaib:
Shar Man al-thr Volume # 1 page # 225
118
Umdat-ul-Qar Volume # 5 Page # 10
116
117
37
Imm Ibn al-Madin said about him:

He is not relied upon when he is alone in reporting. [ 119 ]
Hence, it becomes evident that there is weakness in this adth on account of

it being gharb (having only one chain) via a narrator who has been deemed as
undependable when he is the lone narrator.
Al-fidh al-Bayhaq also weakened this narration and reported the
saying of the great scholar, Imm ash-Shfa who said:

It is not established regarding Al or Ibn Masd what has been
narrated regarding them not raising hands except in the opening of the
prayer. [ 120 ]
(al-Bayhaq, Sunan al-Kubr Printed 1999)
Al-fidh Uthmn ad-Drim graded it to be ( ) extremely weak. [

121 ]
Ibn al-Mulaqqin said:
It is weak, not authentic from him (Al

[ ) 122 ]
119

120
As-Sunan al-Kubr Volume # 2 Page # 81
121
As-Sunan al-Kubr Volume # 2 Page # 80 - 81
122
38
Finally let us review what the Imm of the scholars of adth, Imm al-Bukhr

said about this in his famous book Kitb Raf al-Yadayn f a-alh:
AbdurRamn bin Mahd said, I mentioned to ath-Thawr the adth

of an-Nahshil from im bin Kulaib and he rejected it. [ 123 ]
In light of the research presented by the great scholars of adth, it becomes

clear that the majority of the scholars of adth agreed that this narration is
weak.
Summary Grading: adth of Al bin Ab Tlib Negating Raf al-Yadayn:
In the humble opinion of the author of this research, this is the strongest
proof negating Raf al-Yadayn. Having stated that, it is also true that the
weaknesses pointed out, render it to be at best a supporting evidence.
The weaknesses in the chain of narrators are not severe, yet one must keep
in consideration that this weak narration is in direct opposition to stronger
narrations confirming Raf al-Yadayn from Al
himself.
With the wording being conflicted by stronger narrations from Al

himself and the chain of narrators containing a narrator who is rejected
when is alone in reporting (im bin Kulaib), this is in fact a weak narration.
Not to mention this is a personal practice of a companion being used against
what is clearly established from Raslullh himself! The prominent
anaf scholar and author of at-Talq al-Mumajjad li-Mu al-Imm
Muammad, al-fidh Abdulayy al-Laknaw eloquently explains:
123
39
Indeed it is not correct to abrogate an established command of

Raslullh purely based on the opinion of a Companion when the
possibility exists of reconciling the action of Raslullh with the
action of a companion [ 124 ]
(al-Laknaw, at-Talq al-Mumjjad li-Mu al-Imm Muammad Printed 2010)
Imm Ibn al-Mulaqqin and al-fidh Mubrakpr have discussed

this adth in great depth and have come to the same conclusion:

This adth is weak [ 125 ]
It has been noted that there were those who considered this narration as
authentic as an action of the companion Al
including:
Al-fidh az-Zayla [ 126 ] and Imm al-An [ 127 ]. Yet the
majority of the scholars of adth considered it weak. Those who considered
this adth as weak include:
Imm Sufyn ath-Thawr (d. 161 [ ) 128 ]

Imm ash-Shfa (d. 204 [ ) 129 ]
At-Talq al-Mumajjad Volume # 1 Page # 136

126
127
Umdat-ul-Qar Volume # 5 Page # 10
128
al-Bukhr page # 49
129
As-Sunan al-Kubr Volume # 2 Page # 81
124
125
40
Imm Ibn al-Madin (d. 234 [ ) 130 ]

Imm al-Bukhr (d. 256 [ ) 132 ]
Al-fidh ad-Drim (d. 280 [ ) 133 ]


al-fidh Abdulayy al-Laknaw (d. 1304 )
136
[ 137 ]
130

131
132
al-Bukhr page # 49
133
As-Sunan al-Kubr Volume # 2 Page # 80 - 81
134
Al-Mizn Volume # 4 Page # 12
136
137
138
Tuafatul-Awadh by al-fidh Mubrakpr
41
The Mawqf adth Attributed to Ibn Umar Negating Raf al-Yadayn:

The fifth adth to be researched is another Mawqf adth, meaning it is
reported to be an action of a ab not an action of Raslullh . This
adth is ascribed to Ibn Umar
as it has been recorded by Imm aaw in his Shar Man al-thr [ 139 ] and al-fidh al-Bayhaq
in his Al-Marifah [ 140 ]
:
:

.

On the authority of Ibn Ab Dwd who said
We were informed by Amad bin Ynus who said
We were informed by Ab Bakr Aysh
On the authority of uayn
On the authority of Mujhid who said:

I prayed behind Ibn Umar
and he did not raise his hands
except for the first takbr in the prayer.
This is a very weak adth for a number of reasons. One of the original
recorders of this adth, al-fidh al-Bayhaq himself graded it to be
weak. Al-fidh al-Bayhaq said regarding this narration:
139
140

Al-Marifah by al-fidh al-Bayhaq Volume # 1 page # 221
42
, :
,

Imm Bukhr said: Ab Bakr Aysh got confused at the end of his
life, and the narration is related from Rab, al-Laith, Taws, Slim, Ab
Zubair, Muhrib bin Dithr, and others saying, we saw Ibn Umar raise
his hands when he made takbr (for Ruk) and when he raised (his head
from Ruk). [ 141 ]
Hence, it is very clear from the words of Imm al-Bkhr as quoted by

al- fidh al-Bayhaq that this narration is weak. Not only is it a weak
narration, it is also contradicted by stronger reports from both Mujhid
confirming Raf al-Yadayn. In fact the narration
and Ibn Umar

confirming the practice of Raf al-Yadayn is
of Ibn Umar
recorded in the most authentic book, after the book of Allh, which is a
al-Bkhr.
Imm al-kim said:
Ab Bakr bin Aysh used to be from the fixed memorizers, and then
he got confused when his memory failed him, and then he narrated
contradictory narrations.[ 142 ]
(al-Bayhaq, Maarifah as-Sunan wa al-Athr Printed 1998)
It is evident from the words of Imm al-kim that Ab Bakr bin Aysh
was not a weak narrator due to bad character or a lack of good morals
141
142
Sunan al-Kubr by al-fidh al-Bayhaq Volume # 2 page # 228

43
() , rather he became weak in memory in his older age which led to his
confusion and lack of precision (
) in reporting narrations.
Imm al-Bukhr wrote in his book Kitb Raf al-Yadayn f a-alh:
It is reported from Ab Bakr bin Aysh from usain from Mujhid that
raise his hands except at the first
he did not see Ibn Umar
takbr. And it is related from the people of knowledge that it is not
preserved from Ibn Umar except as a mistake. Do you not see that Ibn
used to throw small pebbles at the one who did not
Umar
raise his hands (while performing Ruk and getting up from it) in
prayer? This begs the question that how could the great companion Ibn
leave something that he commanded others to do
Umar
and witnessed Raslullh doing himself? [ 143 ]
Imm al-Bkhr points out the multipule weakness:

1. The chain of narrators contains a weak narrator.
2. It is contrary to what has been authentically reported as the practice of
himself.
Ibn Umar
authentically reported from
3. It contradicts what Ibn Umar
Raslullh .
used to remind
In fact it is authentically reported that Ibn Umar
others who forgot to perform Raf al-Yadayn by throwing small pebbles at
them. These factors combined clearly establish that this weak narration
cannot stand up to what is in contradiction to it.
After this Imm al-Bkhr quotes one of the great scholars of Jar wa
Tadl al-Imm Yay bin Man saying:
143
44

The adth of Ab Bakr from Husain is an unfounded vain fancy of his,
having no basis. [ 144 ]
Al-fidh Ibn ajar al-Asqaln wrote in his famous Shar of a alBkhr, Fat-al-Br:

and as for the anafiyyah then they rely upon the narration of Mujhid
and he did not see him
that he prayed behind Ibn Umar
raise his hands (before and after Ruk). And they (scholars of adth)
replied by showing the weakness of its Isnd, because of the narrator
Ab Bakr bin Aysh, his memory became weak at the end of his life. [
145
The great anaf scholar al-fidh Abdulayy al-Laknaw discusses this

narration in detail in his explanation of the Mu al-Imm Muammad atTalq al-Mumajjad li-Mu al-Imm Muammad. Abdulayy al-Laknaw
gives his verdict on this narration with:
I say this is not something that can be taken as a proof. [ 146 ]

(al-Laknaw, at-Talq al-Mumjjad li-Mu al-Imm Muammad Printed 2010)

Fat-al-Br Shar a al-Bkhr Volume # 2 Page # 257
146
144
145
45
At this juncture a sincere seeker of the pleasure of Allh , has to ask

how can such a weak adth be used to oppose the authentically established
a adth from the two most authentic books of adth? Clearly both al
Bukhr and Muslim have recorded authentic reports from Ibn Umar
reporting the practice of Raf al-Yadayn from Raslullh . It is also
himself performed Raf
authentically established that Ibn Umar
al-Yadayn and reminded others to perform Raf al-Yadayn.
Summary Grading: adth of Ibn Umar Negating Raf al-Yadayn:
Al-fidh Mubrakpr summarizes the three major objections to this
narration when he writes:
Firstly: In its chain of reporters there is Ab Bakr bin Aysh and his
memory failed him at the end of his life.

Secondly: Its Shdh for Mujhid contradicts all of the companions of
Ibn Umar and they are trustworthy adth Masters.

Thirdly: The Imm of this matter, Yay bin Man said, The adth of
Ab Bakr bin Husain is a vain fancy of his, and it has no basis.[ 147 ]
In summary, it is clear that not only is this adth weak, it is very weak, having
no basis and contradicted by narrations of the highest caliber.
147

Volume # 2 Page # 120 - 121
46
From amongst the great scholars of adth who considered this adth to be
weak include:
Imm Yay bin Man (d. 233 [ ) 148 ]
Imm Al Ibn al- Madn (d. 234 [ ) 149 ]

Imm al-Bukhr (d. 256 [ ) 151 ]
Yaqb bin Shabah (d. 262 [ ) 152 ]

Imm Ibn ibbn (d. 354 [ ) 153 ]
Imm Ad-Draqun (d. 385 [ ) 154 ]
Al-fidh Ab Nam (d. 430 [ ) 155 ]

al-fidh Abdulayy al-Laknaw (d. 1304 [ ) 159 ]


Ar-Risil ash-Shfiyyah f al-Masil al-Khilfiyyah Page # 54
150
Masil Amad bin anbal By Ibn Hn Volume # 1 Page # 50
151
152 Ar-Risil ash-Shfiyyah f al-Masil al-Khilfiyyah Page # 54
153
At-Tahdhb Volume # 12 Page # 39
154
156
158
Fat-al-Br Shar a al-Bkhr Volume # 2 Page # 257
159
160
Tuafatul-Awadh by al-fidh Mubrakpr
Volume # 2 Page # 120 - 121
148
149
47
158
The adth Attributed to Ibn Abbs Negating Raf al-Yadayn:

The sixth adth to be researched is allegedly a narration on the authority of

Abdullh bin Abbs
. The great scholar of adth, Imm Ibn
Humm writes in Fat al Qadr, his famous commentary of al-Hidyah:

:

.1

.2

.3
.4

.5
.6

.7
: :
Wak narrates on the authority of
Ibn Ab Laylah who narrates on the authority of

Al-akam who narrates on the authority of
Miqsam who narrates on the authority of
that Raslullh said: "The hands
Abdullh bin Abbs
are not to be raised except in seven occasions:
1. While commencing alh
2. While facing the Kabah
3. Upon the mountain of A-af and Al-Marwa
48
4. In Araft
5. In Muzdalifah
6. near the two places
7. Near the two Jamarats after throwing the rocks'
And he said (meaning al-Bkhr ) Shuba says that Alakam only heard four adth from Miqsam , and this
adth is not one of them. Therefore, this adth will be in the category
of Mursal (a form of Weak
where the link in the chain is missing)

and it is
not preserved (meaning it is contradicted by

stronger narrations). [ 161 ]
(Ibn Humm Printed 2009)
That is not the only weakness, Imm as-Suy who states about this
adth:

In the chain of narrators there is Muammad Ibn Ab Laylah who has
a weak memory. [ 162 ]
(as-Suyu ti, Jam al-jawmi Printed 2006)
Then the great anaf scholar Imm Ibn Humm also makes additional
observation:
Our companions (meaning the anaf scholars) have gone against this
adth in regards to the takbrt of Eid and for the takbr before the
Qunt of Witr. [ 163 ]
Fat al Qadr lil Ajiz al Faqr Volume # 1 Page # 316

Jam al-jawmi Volume # 1 Page # 17977 (Harf al-Lm)
163
161
162
49
Hence, if the anaf scholars use this adth to restrict the raising of the hands
to only the beginning of the alh, saying that this adth restricts the raising
to these seven occasions, then they themselves contradict this adth in their
Fiqh rulings when they call upon the people to raise their hands in the takbrt
of Eid and the raising of the hands for the takbr before the du for Qunt of
witr. Then, Imm Ibn Humm concludes:
A group of the Tbin have narrated with authentic chains of

narrations that both Ibn Umar
and Ibn Abbs
used to raise their hands at the time of Ruk and upon
raising their heads from Ruk . [ 164 ]

This point clearly illustrates that this weak adth is in fact contradicted by
the authentic narration proving that the famous companion of Raslullh ,
Abdullh bin Abbs
himself performed Raf al-Yadayn and
authentically reported it from Raslullh .

Summary Grading: adth of Ibn Abbs Negating Raf al-Yadayn:
The great works of the scholars of adth uncover a number of weaknesses
with regards to this adth:
1. There is a clear break in the chain of narrators between al-akam
and Miqsam , hence the chain of narrators is broken rendering
this adth weak.
164
50
2. Ibn Ab Laylah had a weak memory.

3. This narration conflicts with other stronger narrations which prove
raising the hands at other than these seven occasions. Such as the
adth proving raising the hands for alt-al-Istisq. Even the anaf
scholars have ruled against this adth by confirming the extra takbrt
of Eid and the takbr before the du for the Qunt of Witr.
4. This narration is in direct contradiction with a great number of
stronger narrations proving Ibn Abbs
practicing Raf
al-Yadayn.
Hence it is clearly a weak narration and from the great scholars of Islm who
considered this adth to be weak are:
Imm al-Bukhr (d. 256 [ ) 165 ]


Imm Ibn Humm (d. 861 [ )
171
Imm as-Suy (d. 911 [ ) 172 ]
170

167
168
169
170
171
172
Jam al-jawmi Volume # 1 Page # 17977 (Harf al-Lm)
165
166
51
The Marf adth Attributed to Ibn Umar Negating Raf al-Yadayn:

The seventh adth to be researched is allegedly a narration on the authority

of Ibn Umar
in Marf form (attributed to Raslullh ) .

On the authority of Ibn Umar
who said: Verily He
(Raslullh ) did not raise the hands except at the first instance.
[ 173 ]
Even though many authors, blinded by partisanship, quote this narration in

order to negate the practice of Raf al-Yadayn. The truth of the matter is that
it is in fact a fabrication.
Al-fidh az-Zayla reported this narration in Nab ar-Ryah and then
warns the reader quoting the words of al-fidh al-Bayhaq :
:

Al-Bayhaq said: al-kim said: this adth is bil (a false
narration) mawd (a fabrication). It is not permissible to mention
it except by way of censure. [ 174 ]
SubanAllh, we read the strict warning from some of the greatest scholars of
adth that this adth is not just weak but rather it is fabricated (mawd)
and it is not permissible to even mention it except as a warning that it is a
173
174
Tuafatul-Awadh by al-fidh Mubrakpr Volume # 2 Pages # 121 - 122

Nab ar-Ryah Takhrj Adth al-Hidyah by al-fidh az-Zayla Volume # 1 Page 402
52
fabrication (mawd) ! Al-fidh Ibn ajar al-Asqaln writes in adDiryah:

al-kim said it is mawd and it is as he (Al-kim) said. [ 175 ]
The great Muaqiq al-fidh Ibn ajar al-Asqaln agreed with the
grading of al-fidh al-Bayhaq and al-kim , stated that this
narration is a fabrication. This was also the conclusion of al-fidh
Mubrakpr when he wrote in Tuafatul-Awadh:
:
I say: this adth of Ibn Umar is bil (a false narration) mawd (a
fabrication). [ 176 ]
Not a single scholar of Islm strengthened this narration as being a or even

asan, rather it was graded as a fabrication. How can this fabrication be used
as proof against clear and numerous adth that are authentic to the level of
being reported in both a al-Bukhr and a Muslim? The answer is
found in the judicious words of al-fidh Mubrakpr :
May Allh guide those blind followers who reject the authentic agreed
upon adth of Ibn Umar and stick to his adth which al-kim ruled
to be mawd (fabricated). [ 177 ]
Tuafatul-Awadh by al-fidh Mubrakpr Volume # 2 Page # 122
177
175
176
53
Summary Grading: Marf adth of Ibn Umar Negating Raf al-Yadayn:

This is a false narration in contradiction to authentic narrations reported in
both a al-Bukhr and a Muslim.
The discussion regarding this
narration can be summed up with the wise words of the great scholar of Islm,
al-fidh Ibn al-Qayyim who wrote about this adth:

Whoever even smells this adth from a far will swear by Allh that it
is mawd (fabricated). [ 178 ]
From the above quoted references we find that the great scholars of Islm
who graded this adth as mawd include:
Imm al-kim (d. 405 [ ) 179 ]
Al-fidh Ibn Jawz (d. 597 [ ) 181 ]


178
184
Al-Manr al-Munf f a wa Daf Page #138

180
181
182
Al-Manr al-Munf f a wa Daf Page #105
183
184
185
Tuafatul-Awadh by al-fidh Mubrakpr Volume # 2 Page # 121 - 122
179
54
The adth Attributed to Abbd bin Zubair Negating Raf al-Yadayn:

The eighth adth to be researched is allegedly a narration on the authority of
Abbd bin Zubair :

.
On the authority of Abbd bin Zubair
: When Raslullh
would begin his prayer, He would raise His hands and did not raise
them thereafter until he completed his prayer [ 186 ]
The weakness of this adth becomes apparent right from the beginning since
the one narrating this adth from Raslullh is Abbd bin Abdullh bin
Zubair who is a Tb, meaning he never saw Raslullh . Hence, it
is impossible for him to be narrating a adth directly from Raslullh .
Therefore this adth is weak due to be it being Mursal (). Mursal means
the narrator between the Tb and Raslullh is missing.
Al-fidh Ibn ajar al-Asqaln points out in ad-Diryah:
.
This is mursal. And its isnd also has other defects which require some
looking into. [ 187 ]
Furthermore, the words of this great scholar, al- fidh Ibn ajar al-Asqaln
, point out two defects in the chain of narrators of this adth.
186
187

Ad-Diryah f Takhrj Adth al-Hidyah by Ibn ajar al-Asqaln Volume # 1 Page # 158
55
Al-fidh Mubrakpr points out this second weakness in the chain of

narrators in Tuafatul-Awadh, where he wrote:

In it is one whose state is not known in the books documenting
narrators. [ 188 ]
Hence, a second weakness becomes apparent, which is that there is a narrator

whose condition is unknown. Therefore, we see this adth is not only Mursal
but also has a Majhl (whose condition is not known) narrator which further
deteriorates its acceptability.
After reviewing the multiple problems in the sanad (chain of narrators) of this
narration, we must also point out there is major problem in the matn
(wording). This narration is weak, in direct opposition to adth from the two
most authentic books of adth, a al-Bukhr and a Muslim. This
renders it to be an extremely weak narration which is categorized as Munkar
( )meaning rejected.
Summary Grading: adth of Abbd bin Zubair Negating Raf al-Yadayn:
The works of the great scholar of Islm point out a number of weaknesses with
regards to this adth:
1. There is a clear break in the chain of narrators between Abbd bin
Abdullh bin Zubair and Raslullh rendering the adth
weak.
2. In the chain of narrators there is a Majhl narrator which further
weakens this already weak narration.
3. This weak narration conflicts with much stronger narrations.
188

56
Due to these factors the great scholar of Islm and grader of adth, al-fidh
Ibn al-Qayyim graded this narration to be a fabrication!
Al-fidh Ibn Qayyim writes in al Al-Manr al-Munf:

It is a fabrication. [ 189 ]
(al-Jawziyyah, Al-Manr al-Munf f a wa Daf Printed 1998)
From amongst the greatest scholars of Islm who considered this adth to
be either extremely weak or an out right fabrication, include:
Imm al-Bukhr (d. 256 [ ) 190 ]


195

191
192
193
Nab ar-Ryah Takhrj Adth al-Hidyah by az-Zayla Volume # 1 Pages 404
194
195
Ad-Diryah f Takhrj Adth al-Hidyah by Ibn ajar al-Asqaln Volume 1 x Page # 158
196
189
190
57
The adth of Jbir bin Samurah Reported in a Muslim:

One of the main proofs used by those who claim that Raf al-Yadayn was
abrogated is the adth reported by Imm Muslim in his a [ 197 ]
(Muslim Printed 2004)
We were informed by Ab Bakr bin Ab Shaybah

and Ab Kurayb who said
We were informed by Ab Muwiyah
On the authority of al-Amash
On the authority al-Musayyab bin Rfi
On the authority Tamim bin arafah
On the authority of Jbir bin Samurah

who said:
I went out with the Raslullh and He said, what is the matter
that I see you raising your hands as if they were the tails of stubborn
horses. Be calm in your prayer.
This is without a doubt an authentic adth, reported in one of the most

authentic books of adth. The problem with using this adth as a proof for
abandoning the practice of Raf al-Yadayn is that is it nothing but deception.
This adth is regarding taslm, which is the action of saying Salm in the end
197
a Muslim adth # 430
58
of the prayer, after the last tashahhud when the one praying turns his or her
head to the right and left pronouncing the Salm that is taslm. What is
quoted above is only a partial narration of the entire incident. If we read
further in the very same book a Muslim we find adth # 0866. This is also
narrated by the very same narrator Jbir bin Samurah
who said:
When we said prayer with Raslullh we said the taslm and

gestured with our hands on both sides. Upon this Raslullh said,
why do I see you moving your hands as if they were tails of stubborn
horses. It is enough for you that one should place ones hand on ones
thigh and then pronounce taslm to the brother on ones right and left
This is made absolutely clear by the narration before and the narration after
it, all reported by the very same narrator Jbir bin Samurah with the
exact same wording referring to tails of stubborn horses. The same Jbir bin
Samurah reports:
We said our prayer with Raslullh and, while pronouncing

salutations, we made gestures with our hands (indicating)" Peace be
upon you, peace be upon you." Raslullh looked towards us and
said: Why is it that you make gestures with your hands like the tails of
stubborn horses? When any one of you pronounces salutation (in
59
prayer) he should only turn his face towards his companion and should
not make a gesture with his hand.
After reading the complete narration, it becomes unquestionably clear that

none of these narrations have anything to do with Raf al-Yadayn at the time
of starting the prayer, while going into Ruk or getting up from it. These
narrations are regarding the practice of gesturing with the hands at the time
of pronouncing the Salm, which is called the taslm, at the end of the prayer.
This practice of gesturing with the hands while performing the taslm was
forbidden by Raslullh , abandoned by the abah and no one
practices this today. Imm an-Nawaw writes in his famous al-Majm:

Their use of the adth of Jbir bin Samurah
as an argument
(against Raf al-Yadayn) is one of the most shocking matters and it is
the ugliest forms of ignorance of the Sunnah. It is not stated in the
adth that this was when they performed Ruk and straightened up
from it; rather, they used to raise their hands while performing the final
taslm, pointing towards both sides as if saluting those who are on their
sides. [ 198 ]
(an-Nawaw, al-Majm shar al-Muhadhdhab Printed 2007)
The seeker of the truth, with an honest heart and the desire to follow the
Sunnah of our beloved Prophet should ponder upon the words of Imm
an-Nawaw and think as to how can one simply cut a narration in half
and knowingly use it out of context just to justify ones point of view? How can
a scholar knowingly deceive the people and misuse the words of our beloved
198
al-Majm shar al-Muhadhdhab Volume # 3 Page # 403
60

Prophet ?The anaf scholar al-fidh az-Zayla
wrote in his
famous book of Takhrj Nab ar-Ryah:
:

:
: :

:

Imm Bkhr objected (to those using this as a proof against
Raf al-Yadayn) in his book Raf al-Yadayn. He said: As for those who
depend on (in order to refute Raf al-Yadayn) the adth of Tamim bin
arafah from Jbir bin Samurah then they have no knowledge
of it. Imm al-Bkhr quotes the summarized adth (adth
# 0864 from ah Muslim) and then explains this was in the
tashahhud not in Qiym, and this is explained by the narration from
Abdullh bin al-Qibiyah (adth # 0866 from ah Muslim) who said:
I heard from Jbir bin Samurah who said: we were praying
with an-Nab . Then Imm al-Bkhr mentions the full adth
proving this was in regards to the tashahhud. Then he states: If we
were to truly believe what they are implying, then the raising of hands
in the Eid prayer would also be forbidden, because the adth does not
specify one raising from another, but it is general. [ 199 ]
Imm az-Zaylas quote from Imm al-Bukhr brings up an

excellent point. If those who misuse this adth truly believed that this
adth was for Raf al-Yadayn and not for taslm, then they would have to
forbid the raising of the hands while starting the prayer and during the Eid
199
61
prayer, which they practice and promote. Hence, they themselves contradict
their own misuse of this adth.
Al-fidh Ibn ajar al-Asqaln quotes in Talkhs al-abr:
Al-Bkhr said: the one who depends upon the adth of Jbir bin
Samurah for forbidding the raising (of the hands) at Ruk,
then there is no portion of knowledge for him, for it is well-known,
having no difference of opinion, that this was in regards to attashahhud. [ 200 ]
The seeker of truth will recognize the deceptiveness of those claiming this
adth is negating Raf al-Yadayn while going into the state of Ruk and while
rising up from it by asking themselves which chapter did the scholars of
adth quote this narration under? Was it reported under the chapter dealing
with Raf al-Yadayn, or under the chapter dealing with the Salm in the end
of the prayer? Imm Muslim reports this under the chapter:
The chapter on being calm in the prayer and prohibition on pointing

with the hand and raising it during the Salm.[ 201 ]
201
ah Muslim Kitb as-alh
200
62
Imm al-Bayhaq and Ab Dwd reports this under the chapter:
The chapter of Salm in the prayer [ 202 ]

This is true for all the major scholars of adth, they all recorded this adth
under the chapter of performing the Salm in the prayer. Not under the
chapter dealing with Raf al-Yadayn at the time of Ruk or raising from it.
Summary: The adth of Jbir bin Samurah
From the above quoted words of the great scholar of adth, it is clear as day
that this adth is regarding pointing with the hands while performing the
taslm during tashahhud. It has absolutely nothing to do with Raf al-Yadayn
at the time of Ruk or raising from it. For the one who wants to follow the
truth, the following words of Imm al-Bukhr are enough for him:

The one who depends upon the adth of Jbir bin Samurah
for forbidding the raising (of the hands) at Ruk, then there is
no portion of knowledge for him, for this is well-known, having no
difference of opinion, that this was in regards to at-tashahhud.
[ 203 ]
From the great scholars of adth who indicated this adth to be in regards
to taslm, not Raf al-Yadayn at the time of Ruk or raising from it are the
following:
Sunan al-Kubr Volume # 2 Page # 181

202
203
63
Imm ash-Shfa (d. 204 [ ) 204 ]
Imm al-Bukhr (d. 256 [ ) 205 ]
Imm Ab Dwd (d. 275 [ ) 206 ]
Imm an-Nasi (d. 303 [ ) 207 ]
Imm Ibn ibbn (d. 354 [ ) 208 ]
Imm an-Nawaw (d. 676 [ ) 210 ]
212
Kitb al-Umm Volume # 1 Page # 122

206
Sunan Ab Dwd Page # 998 - 999
207
Sunan an-Nasi Volume # 2 Page # 198
208
ahih Ibn ibbn Volume # 3 Page # 178
209
Sunan al-Kubr Volume # 2 Page # 181
210
Shar of ahih Muslim Volume # 4 Page # 152
212
204
205
64
The Supposed Conversation Between al-Awz and Ab anfah

Another often quoted proof against the practice of Raf al-Yadayn is the
following story:
Imm al-Awz said to Imm Ab anfah : why do you
not perform Raf al-Yadayn while going to Ruk and while rising from
Ruk? Imm Ab anfah replied, we do not observe this
because this is not authentically established from Raslullh .
Imm al-Awz thereupon narrated the following adth: On
the authority of az-Zuhr on the authority of Slim bin Abdullh on the
authority of (his father) Abdullh bin Umar
who said:
Raslullh used to observe the raising of the hands while
commencing the prayer, while proceeding towards Ruk, and while
rising from it.
Imm Ab anfah replied, ammd narrates from Ibrhm anNakha, who in turn from Alqamah and al-Aswad, and they narrate
from Abdullh bin Masd
who said Raslullh would
not raise his hands in prayer except at the beginning of the prayer,
when he would say the opening takbr.
Upon this, Imm al-Awz commented, there are only three
links of narrators between me and Raslullh in the adth I have
narrated, whereas there are four links in the adth you have narrated.
(Hence, the shorter link indicates his adth to be stronger.) Thereupon,
Imm Ab anfah comparing the two chains of narrators, said
Hammad is superior to Zuhr, Ibrahm an-Nakh is also superior to
Slim, and Alqamah (who was a tabie) is not inferior to Abdullh Ibn
Umar
( who was a ab) in jurisprudence. If bin Umar

has the virtue of being a ab, then Alqamah also has
certain virtues. As for the final link in my chain of narrators Abdullh

bin Masd
there is no need to mention his virtues. [ 213 ]
213
Ila as-Sunan with its commentary Isd' al-minan by Dhafar Amad Uthmn
65
(Uthmn 1998)
Before we discuss the Isnd and conclusions referenced in this story, we have
to first and foremost verify the actual occurrence of this conversation. There
are a number of problems in the chain of narrators that narrate this incident.
The chain of narrators contains the following:
Ab Muammad bin Yaqb al-rith
Muammad bin Ibrahm bin Ziyad ar-Rz
Sulaymn bin Dwd ash-Shdhkn
The first person in this chain of narrators to be examined is Ab Muammad

bin Yaqb al-rith.
Imm Ibn Jawz wrote about him in his al-
Mawdt:
He is accused of fabricating adth [ 214 ]
(Ibn al-Jawz Printed 2003)
Imm Ab Yl Khall al-Qazwn wrote about him in his Kitb-ulIrshd:

He used to use deception (). [ 215 ]
(al-Qazwn Printed 1989)
Clearly this would be enough to grade this story a fabrication yet there is a
second problem.
The chain of narrators also contains Muammad bin Ibrahm bin Ziyad arRz. Al-fidh Ibn ajar al-Asqaln writes about him in his famous
book of Jar wa Tadl Lisn al-Mizn:
:
214
215
Kitb al-Mawt Volume # 1 Page # 212

Kitb-ul-Irshd f Marifat Ulam-il-hadith Volume # 1 Page # 338
66
And ad-Draqun said (he is) rejected in adth.[ 216 ]

(Ibn ajar al-Asqaln, Lisn al-Mizn Printed 1996)
Al-fidh ad-Draqun also said about him:

a liar (), who fabricates adth. [ 217 ]
(Ibn ajar al-Asqaln, Lisn al-Mizn Printed 1996)
These are not the only problems in this chain of narrators, it also contains
Sulaymn bin Dwd ash-Shdhkn. The famous anaf scholar, Imm atTurkmn reported that Imm al-Bukhr said about him:

He is weaker, to me, than every weak [ 218 ]
(at-Turkmn Printed 1965)
This Arabic phrase denotes an extreme weakness. Imm Yay bin Man
said about Sulaymn ash-Shdhkn:

He used to Lie![ 219 ]
Many other scholars of adth weakened Sulaymn ash-Shdhkn and

accused him of fabricating adth, such as Imm an-Nasi , Imm adhDhahab and Imm Ab tim who said:

Lisn al-Mizn Volume # 2 Page # 118
Lisn al-Mizn Volume # 2 Page # 118
218
al-Jawhar al-Naq Volume # 3 Page # 120
219
216
217
67
Sulaymn ash-Shdhkn is nothing, he is rejected (in narrating)

adth and his reports should be rejected and nothing should be
reported from him.[ 220 ]
Imm at-Turkmn also points out another defect in the reliability of

this story. The same rejected narrator Sulaymn ash-Shdhkn also reports
this story to have occurred between Imm al-Awz and Sufyn athThawr . In this story it is the same meeting and conversation but Imm
Ab anfah is not mentioned and instead Sufyn ath-Thawr is
put in his place. [ 221 ]
Summary Grading: Conversation Between al-Awz and Ab anfah

Hence, it becomes evident that this story is not authentic, the narrators in the
Isnd which report this story have been severely criticized by the scholars of
adth. These are not just weak narrators, rather fabricators and liars!
This story has also been reported as being a conversation between al-Awz
and Sufyn ath-Thawr and some of the same liars have narrated the
exact same conversation being between al-Awz

which
and Imm Ab anfah
makes it clear that these fabricators were not reporting an actual
incident rather making up fake conversations.
Summary Regarding all the Proofs Negating Raf al-Yadayn:

After reviewing the above mentioned evidences negating the practice of Raf
al-Yadayn, one can conclude that there are evidences to negate the performing
of Raf al-Yadayn. Yet it is also obvious that none of these proofs are authentic.
220
221

68
Summary Regarding all the Proofs Negating Raf al-Yadayn: |
Following is a summary chart reflecting the grading for all the proofs negating
the practice of Raf al-Yadayn:
Reportor:
Proof
#1
Reported in:
Sunan Ab Dwd [ 222 ]
Abdullh Jmi at-Tirmidh [ 223 ]
bin Masd Muanaf Ibn Ab Shaybah [ 224 ] and

Shar Man al-thr of a-aw
Grading
Weak
[ 226 ]
[ 225 ].
Proof
#2
Proof
#3
Proof
#4
Proof
#5
Proof
#6
Bar bin
zib

Umar bin
al-Khattb

Sunan Ab Dwd [ 227 ]

Muanaf Ibn Ab Shaybah [ 228 ] and
Abdullh
bin Abbs

[ 230 ]
[ 229 ].

[ 231 ] as well as in other books.
Al bin Ab Shar Man al-thr of a-aw

(Mawqf) [ 233 ] as well as in other
Tlib

books.
Abdullh
bin Umar
Very Weak

Shar Man al-thr of a-aw [

235 ] and Marifah of al-Bayhaq
(Mawqf) [ 236 ].
Fat al Qadr of Ibn Humm [ 238 ] as
well as in other books.
Weak
[ 232 ]
Weak
[ 234 ]
Baseless,
Very Weak

[ 237 ]
Weak

224
225
226
At-Talkh al-abr Volume # 1 Page # 222
227
228
Muannaf Ibn Ab Shaybah adth # 2370 and 2452
229
230
231
232
233
234
235
236
237
238
239
222
223
69
[ 239 ]

Proof
#7
Proof
#8
Abdullh
bin Umar

Nab ar-Ryah of al- az-Zayla [ 240 ]

as well as in other books.
Abbd bin Nab ar-Ryah of al- az-Zayla [ 242 ]

Zubair
as well as in other books.

Proof
#9
Jbir bin
Samurah
a Muslim [ 244 ] as well as in other

books.
Proof
# 10
Al-Awz
& Ab
anfah
Ila as-Sunan [ 246 ] as well as in other

books.
Fabricated!

[ 241 ]
Fabricated!

[ 243 ]
Not
Applicable
[ 245 ]
Fabricated!

[ 247 ]
Can one put these evidences together, hide their defects and justify their view
of opposing the practice of Raf al-Yadayn? Yes, and it has been done. However
every seeker of truth, lover of the Sunnah, who wants to attain the pleasure of
Allh and practice their religion in accordance to the Sunnah of our
beloved Prophet , should ask themselves: Is this the way of aqq (truth)?
Or is this just to find a way to justify ones point of view? Or should the seeker
of truth follow that which is clearly and authentically established from the best
example, beloved Prophet, Muammad !?
None of the proofs put forth to negate the practice of Raf al-Yadayn are
independently authentic, not from the practice of our Prophet Muammad
nor from the practice of any of His companions
. The great Faqh
(scholar of Jurisprudence) and scholar of dth, al-fidh Ibn al-Qayyim
wrote in his famous book al-Manr al-Munf:

242
243
244
a Muslim adth # 430
245
al-Majm shar al-Muhadhdhab Volume # 3 Page # 403
246
Ila as-Sunan with its commentary Isd' al-minan by Dhafar Amad Uthmn
247
240
241
70
And from those (narrations) negating the practice of raising of the

hands (Raf al-Yadayn) while going into Ruk and when rising from it,
all of them are false lies attributed to Raslullh there is nothing
authentic reported in them. [ 248 ]
(al-Jawziyyah, Al-Manr al-Munf f a wa Daf Printed 1998)
This is enough to show that leaving Raf al-Yadayn is not authentically proven
from Raslullh at all. Is it authentically proven from any of the abah
that they abandoned the practice of Raf al-Yadayn? For the answer,
it is enough to quote Amr al-Mu'minn in the field of adth, Imm al-Bukhr

who wrote:

These unambiguous words from these great scholars of Islm are sufficient for
the one who wants to know the truth. Nothing negating the practice of Raf alYadayn is authentically established, not from the Prophet nor from any
single ab .
Adth Confirming the Practice of Raf al-Yadayn
248
249

71
Adth Confirming the Practice of Raf al-Yadayn |
First of all I would like to point out to the noble reader, a al-Bukhr and
a Muslim are by consensus of the Muslim Ummah the two most authentic
books of adth. a al-Bukhr being the more authentic of the two. Imm
an-Nawaw wrote:
All the scholars of Islm are in agreement that the most authentic
books after the Holy Qurn are the an, al-Bukhr and Muslim.
They are both unanimously accepted. Between the two of them, alBukhr is more authentic. [ 250 ]
(an-Nawaw, Minhj f shar a Muslim Printed 1999)
Al-fidh adh-Dhahab said:

a al-Bukhr is the best and most significant book in Islm after
the Book of Allh . [ 251 ]
(Mubrakpr, Faw'id f Ulm al-adth Printed 2010)
This is beautifully summed up in the Manr al-Qri Shar a al-Bkhr:

a al-Bukhr is the most significant book in Islm, after the book
of Allh, with respect to its high status and esteemed rank. It is the most
authentic book of adth without any doubt. [ 252 ]
Minhj f shar a Muslim Volume # 1 Page # 14

Faw'id f Ulm al-adth Page # 364
252
Manr al-Qri Volume # 1 Page # 18
250
251
72
The adth of Ibn Umar Confirming Raf al-Yadayn

The first proof in support of Raf al-Yadayn is a series of Adth reported via
multiple Isnd and all of them meet the most stringent requirements of
authenticity. These are reported in both of the most authentic books of adth,
a al-Bukhr [ 253 ] and a Muslim [ 254 ].
The First adth of Ibn Umar in a al-Bukhr

( )

:

We were informed by Muammad bin Muqtil who said
We were informed by Abdullh (Ibn Mubrak) who said
We were informed by Ynus
On the authority of az-Zuhr who said
I was informed by Slim bin Abdullh
On the authority of Abdullh bin Umar
who said:
I saw Raslullh when he would stand up to pray (he would begin
the prayer by) raising his hands to the level of his shoulders and He
did the same while saying the Takbr for bowing; and when He did the
same while raising his head from bowing and said: . And
he did not do the same in Sujd. [ 255 ]
a al-Bukhr adth # 735, 736, 738 and 739
a Muslim Volume # 1 Page # 168 adth # 390
255
253
254
73
The Second adth of Ibn Umar in a al-Bukhr

The following is a second chain of narrators also reported by Imm al-Bukhr
:
We were informed by Abdullh bin Maslamah

On the authority of Mlik
On the authority of Ibn Shihb
I was informed by Slim bin Abdullh
who said:
Raslullh used to raise his hands to the level of his shoulders
when opening the prayer and at the time of saying the Takbr to go
into Ruk and while raising his head from bowing and he also said:
. And he did not do the same in Sujd. [ 256 ]
(al-Bukhr, a al-Bukhr Printed 2003)
256
74
The Third adth of Ibn Umar in a al-Bukhr

Imm al-Bukhr also reports this adth via the following Sanad
(chain of narrators) and Matn (wording):
We were informed by Ab al-Yamn who said

We were told by Shuaib
We were told by Slim bin Abdullh
Verily Abdullh bin Umar

said: I saw Nab initiate

the prayer with takbr and raising his hands to the level of his
shoulders and at the time of saying the Takbr to go into Ruk he did
he did the same and
the same and when He said:
said
.
And he did not do the same while going into Sujd
nor did he do that while raising his head from Sujd. [ 257 ]
The Fourth adth of Ibn Umar in a al-Bukhr

257
75
Imm al-Bukhr also reports a fourth adth via the following

Sanad (chain of narrators) and Matn (wording):

We were informed by Ayysh who said
We were informed by AbdulAl who said
We were informed by Uaidullh
On the authority of Nfi
Verily when Ibn Umar
used to initiate the prayer he would
say the takbr and raise his hands and when he went into Ruk he
he raised the hands
raised the hands and when he said:
and when he rose up from completing two rakt he raised his hands
and he reported this from Nab of Allh . [ 258 ]
These are four fully authentic chains of narrators presented by Imm alBukhr in his esteemed book a al-Bukhr.
The following chart is presented for the noble reader to see a visual
representation of the four separate chains of narrators recorded by Imm alBukhr in his a:
258
76
[Chart # 5: adth of Ibn Umar

reported by al-Bukhr]
The adth of Ibn Umar in a Muslim
77
Imm Muslim has also recorded this adth via multiple fully authentic
chains of narrators.
I was informed by Muammad bin Rfi

We were informed by AbdurRazzq
We were told by Ibn Jurayj
I was informed by Ibn Shihb
On the authority of Slim bin Abdullh
Verily Ibn Umar

said: when Raslullh would stand up
to pray (he would begin the prayer by) raising his hands to the level of
his shoulders and then said the takbr then when He wanted to go into
Ruk He did the same and when he raised his head from Ruk he did
the same and he did not do the same when he raised his head from
Sujd. [ 259 ]
In order to summarize this series of Adth the following chart will be

utilized to illustrate the chain of narrators reported by Imm Muslim:
259
a Muslim adth # 390
78
[Chart # 6: adth of Ibn Umar

reported by Muslim]
All of these adth are authentic in accordance with the strictest
standards set by the Shaikhayn (the two greatest scholars of adth,
Imm al-Bukhr and Imm Muslim). None of the proofs reported
negating the practice of Raf al-Yadayn can compare to any of these
authentic narrations quoted thus far affirming the practice Raf alYadayn. Yet there are numerous additional proofs to follow.
79
The adth of Ibn Umar in Jmi at-Tirmidh and in Other Books:

Imm at-Tirmidh has also reported this adth in his Jmi [ 260 ]
We were informed by Qutaybah and Ibn Ab Umar who said:

We were informed by Sufyn bin Uyaybah
On the authority of az-Zuhr
On the authority of Slim
who said:
Raslullh used to raise his hands to the level of his shoulders

and he would do that when he went into Ruk and while raising his
head from Ruk.
After mentioning his adth Imm at-Tirmidh comments:
The adth of Ibn Umar is asan a. [ 261 ]

(at-Tirmidh Printed 1988)
This is the highest level of authenticity awarded by Imm at-Tirmidh .

It was also reported by Imm Ibn Khuzaimah [ 262 ], Imm Ibn ibbn
[ 263 ] and Imm Ibn Ab Shaybah recorded it via multiple chains
in his Muanaf [ 264 ] they all graded all of them to be a.

Jmi at-Tirmidh Volume # 1 Page # 59 adth # 255
262
a Ibn Khuzaimah Volume # 1 Page # 232 adth # 456
263
a Ibn ibbn Volume # 3 Page # 168 adth # 1858
264
Muanaf Ibn Ab Shaybah adth # 2439, 2440
260
261
80
Summary Grading: adth of Ibn Umar Confirming Raf al-Yadayn

To summarize we can quote the words of the great scholar of Islm, an expert
in checking the authenticity of Adth, al-fidh al-Baghaw who
reported this adth in his famous book Shar as-Sunnah [
265
and then
commented:

(All the scholars) agreed upon the authenticity of this adth. [ 266 ]
(Al-Baghaw Printed 1986)
Al-fidh Ibn AbdulBarr also commented on this adth in al-Istidhkr

confirming the authenticity of this adth with the strongest of words,
stating:

This adth is such that no one has objected to it. [ 267 ]
(Ibn AbdulBarr, al-Istidhkr al-jmi li-madhhib fuqah Printed 2000)
To understand the importance of this adth Imm al-Bukhr

quotes his teacher and esteemed scholar of Islm, Imm Al al-Madn
:

It is a responsibility upon every Muslim that they raise their hands at
the time of Ruk and rising from it, due to this adth of Ibn Umar.
[ 268 ]
Shar as-Sunnah Volume # 3 Page # 20 adth # 559

Shar as-Sunnah Volume # 3 Page # 20
267
Al-Istidhkr Volume # 2 Page # 20 adth # 125
268
265
266
81
Following is a list of a few of the great scholars of adth who recorded this
adth and graded it as fully authentic:
Imm Mlik (d. 179 )
Imm Ibn Ab Shaybah (d. 235 )
Imm Amad bin anbal (d. 241 )
Imm al-Bukhr (d. 256 )
Imm Muslim (d. 261 )
Imm Ab Dwd (d. 275 )
Imm Ibn Mjah (d. 273 )
Al-fidh ad-Drim (d. 280 )
Imm an-Nasi (d. 303 )
[ 277 ]
Imm Ibn Khuzaimah (d. 311 )
Imm Ibn ibbn (d. 354 )
[ 269 ]
[ 270 ]
[ 271 ]
[ 272 ]
[ 273 ]

[ 274 ]
[ 275 ]
[ 276 ]
[ 278 ]
[ 279 ]
Muwaa' Imm Mlik Volume # 1 Page # 75

271
Musand Imm Amad Volume # 2 Page # 134
272
a al-Bukhr Volume # 1 Page # 102 adth # 735
273
274
275
Sunan Ibn Mjah Volume # 1 Page # 279
276
Sunan ad-Drim Volume # 1 Page # 285
277
Sunan an-Nasi Volume # 2 Page # 122
278
279
269
270
82
The adth of Mlik bin uwairith Confirming Raf al-Yadayn:

The second series of proofs in support of Raf al-Yadayn are Adth reported
via multiple Isnd (chains of narrators), all of them fulfilling the most stringent
requirements of authenticity. Like the aforementioned adth of Abdullh bin
Umar , this adth is also reported in both of the most authentic
books of adth, a al-Bukhr [ 280 ] and a Muslim [ 281 ] via multiple
The following is one of the two a adth reported from the ab Mlik
bin uwairith
in Marf form reaching Raslullh :
We were informed by Isq al-Wsi who said

We were informed by Khlid bin Abdullh
On the authority of Khlid
On the authority of Ab Qilbah that he saw Mlik bin uwairith

When (he was) starting the prayer saying takbr and raising
both his hands and raising his hands on bowing and also on
raising his head after bowing. Malik bin Huwairith said,
Raslullh did the same. [ 282 ]

a Muslim adth # 391
282
280
281
83
The adth of Mlik bin uwairith in a Muslim

The same adth is also report by Imm Muslim with a slightly different
chain of narrators and slightly different wording:

We were informed by Yay bin Yay
I was told by Khlid bin Abdullh
On the authority of Khlid
On the authority of Ab Qilbah:
I saw Mlik bin uwairith
when starting the prayer saying
takbr and raising both his hands and raising his hands on bowing
and also on raising his head after bowing. Malik bin Huwairith
reported that, Raslullh performed the same actions. [ 283 ]
These narrations are all authentic without any disagreement between the
scholars of adth. They are reported via multiple independent chains of
reporters. Nothing in contradiction to it can even come close in authenticity.
The sincere student of knowledge should note the number of adth and their
authenticity on both sides of the issue.
283
84
Summary Grading: adth of Mlik bin uwairith

Once again this adth has been narrated in both of the most authentic books
of adth, a al-Bukhr and a Muslim. Therefore, once more, by
consensus of the scholars of Islm these adth meet the criteria of being from
the highest level of a. The following chart is a visual representation to
illustrate the separate authentic chains of narrators recorded by Imm alBukhr in his a:
[Chart # 7: adth of Mlik bin uwairith

in al-Bukhr]
The great scholar of Islm and prominent anaf Faqih, Ibn Ab al-Izz al-anaf

made a remarkable observation about this adth.

Mlik bin uwairith
is from the people that entered Islm in
the last years of the life of Raslullh . Hence, he prayed behind anNab during the last part of His life. Those who make the futile
claim that the practice of Raf al-Yadayn was abandoned by Raslullh
cannot refute that those who saw Raslullh authentically
report Raf al-Yadayn as the last practice of Raslullh [ 284 ]

(al-anaf Printed 2007)
284
At-Tanbihal Mushkilt al-Hidyah Volume # 2 Page # 567
85
There is no dispute amongst the scholars of Islm regarding the

authenticity for this adth. Ensuing is a list of the scholars of adth who
recorded this adth and confirmed that it is authentic:
[ 292 ]
[ 285 ]
[ 286 ]
[ 287 ]
[ 288 ]

[ 289 ]
[ 290 ]
[ 291 ]
[ 293 ]
[ 294 ]

Musand Imm Amad adth # 15177
287
288
289
290
Sunan Ibn Mjah adth # 859
291
Sunan ad-Drim adth #1251
292
Sunan an-Nasi adth # 676
293
a Ibn Khuzaimah adth # 562
294
a Ibn ibbn adth # 1863
285
286
86
The adth of Wìl bin ujr Confirming Raf al-Yadayn.

The third series of proofs in support of Raf al-Yadayn are Adth reported via
multiple Isnd, they are fully authentic meeting the most stringent standards
of authenticity. They are reported in one of the most authentic books of
adth, a Muslim [ 295 ]. They are also recorded by Imm Amad bin anbal
[ 296 ], al-fidh ad-Drim [ 297 ], Imm Ab Dwd [ 298 ] and
Imm al-Bukhr reported this adth in his Kitb Raf al-Yadayn f aalh [ 299 ] . Following is the wording recorded by Imm al-Bukhr from
Wìl bin ujr in Marf form reaching Raslullh :
We were informed by im
Who was informed by his father

Verily Wìl bin ujr informed him:
I said: I will look at the prayer of Raslullh to know how he
prays? So He pronounced the takbr and raised his hands when he
intended to go into Ruk and he raised his hands in the same manner
while rising up from Ruk.
a Muslim adth # 391

297
298
299
295
296
87
Summary Grading: adth of Wìl bin ujr Confirming Raf al-Yadayn

This adth has been reported through multiple completely authentic
Following is a visual representation showing this
authentic chain of narrators:
[Chart # 8: adth of Wìl bin ujr

in a Muslim]
There is no dispute amongst the scholars of adth regarding the authenticity
for this adth. There is a critical point to be noted, Wìl bin ujr

embraced Islm in the 9th year of the Hijri calendar and reported this adth
in the 10th year of Hijri. Hence, it was during the last years of Raslullhs
life. This has been confirmed by al-fidh Ibn Kathr
Imm Ibn ibbn
301
],
[ 300 ]
and
This historical fact indicates that performing
Raf al-Yadayn was the final practice of Raslullh . [ 302 ] This is a very
important point to note, since many people are under the misconception that
Raf al-Yadayn was abrogated. These adth prove to the contrary. Raf alYadayn was practiced by Raslullh at the end of His blessed life.
All the adth that have been reported in support of performing Raf alYadayn so far have all been from the two most authentic books adth and
are all undisputedly authentic.
Following is a list of the scholars of adth who recorded this adth and
established that it is unquestionably authentic:
Bidyah wan-Nihyah Volume # 5 Page # 71
Kitb at-tiqt li-Ibn-ibbn Volume # 3 Pages # 424 - 425
302
At-Tanbih al Mushkilt al-Hidyah Volume # 2 Page # 567
300
301
88
Imm al-Bazzr (d. 292 )
[ 310 ]
[ 311 ]
[ 303
[ 304 ]
[ 305 ]
[ 306 ]

[ 307 ]
[ 308 ]
[ 309 ]
[ 312 ]
[ 313 ]

305
306
a Muslim adth # 391
307
308
309
310
Sunan al-Bazzr adth # 4485
311
312
313
303
304
89
The Marf adth of Al bin Ab Tlib Confirming Raf al-Yadayn.

The fourth proof confirming the practice of Raf al-Yadayn is another Marf
a adth. This adth was narrated by Amr al-Mu'minn Al bin Ab Tlib
.

It has been recorded by Imm Ibn Ab Shaybah in his Muanaf
[ 314 ], Imm Amad bin anbal in his Musnad [ 315 ], Imm a-aw
in his Shar Man al-thr[ 316 ], Imm Ab Dwd in his Sunan [ 317
], Imm Ibn Khuzaimah in his a [ 318 ] and, Imm al-Bukhr in
his Kitb Raf al-Yadayn f a-alh [ 319 ] via two chains of narrators. Following
is the chain of narrators and wording preserved by Imm Amad bin anbal
in his Musnad:

316
317
318
319
314
315
90
We were informed by Sulaymn bin Dwd

We were informed by Ibn Ab az-Zind
On the authority of Ms bin Uqbah
On the authority of Abdullh bin al-Fadhl
On the authority of AbdurRamn al-Araj
On the authority of Ubdaidillh bin Ab Rfi
On the authority of Al bin Ab Tlib

On the authority of Raslullh
Verily when He used to stand up to pray an obligatory prayer He
used to pronounce the takbr and raise his hands in level with his
shoulders, He did the same when he finished his recitation (of the
Qurn) and intended to go into Ruk and He did the same when
He raised His head up from Ruk. [ 320 ]
(Ibn anbal Printed 1993)
All the narrators in this Isnd are reliable and the wording is free from defects,
hence this adth is graded as a. Following is a visual representation of the
chain of narrators establishing this adth to be authentic.
[Chart # 9: Marf adth of Al bin Ab Tlib

]
320
91
Summary Grading: Marf adth of Al bin Ab Tlib.

Al bin Ab Tlib
reported Raf al-Yadayn as the practice of Raslullh
in Marf from. It is also established as his own practice in Mawqf form.
Following is a visual representation of the chain of narrators establishing this

Mawqf adth to be a:
[Chart # 10: Mawqf adth of Al bin Ab Tlib

]
Imm Amad bin anbal reported this adth [ 321 ] and authenticated it
as a [ 322 ], as did Imm at-Tirmidh [ 323 ]. Al-fidh Ibn ajar alAsqaln confirmed its grading as a in ad-Diryah [
in at-Talkhs [
325
in Nab ar-Ryah
].
324
] and again
It was also graded as a by al-fidh az-Zayla
[ 326
].
This is a clearly a strong proof to refute the weak narrations attributed to Al

bin Ab Tlib
personally neglecting Raf al-Yadayn. How can a weak
narration of the practice of a ab be utilized to refute the clear and
authentic narrations from that very same ab, himself practicing Raf alYadayn and establishing it as the practice of Raslullh ?

323
324
Ad-Diryah f Takhrj Adth al-Hidyah Volume # 1 page # 153
325
At-Talkhs Volume # 1 page # 219
326
321
322
92
Following is a partial list of scholars who have authenticated this adth:
Imm at-Tirmidh (d. 279 )
Al-fidh az-Zayla (d. 762 )
Al-fidh Ibn ajar al-Asqaln (d. 852 )
[ 327 ]
[ 328 ]
[ 329 ]
[ 330 ]
[ 331 ]
[ 332 ]
[ 333 ]

[ 334 ]
[ 335 ]

[ 336 ]

329
330
Sunan Ibn Mjah adth #864
331
332
333
334
335
336
327
328
93
The Marf adth of Jbir bin Abdullh Confirming Raf al-Yadayn.

The fifth proof confirming the practice of Raf al-Yadayn is another Marf,
adth narrated by the famed ab Jbir bin Abdullh . It has been
reported by Ab Nam in Akhbr Ibahn [ 337 ], by Imm al-Bukhr
in Kitb Raf al-Yadayn f a-alh [ 338 ]
and by Imm Ibn Mjah in his
Sunan [ 339 ], via a a chain of narrators as presented here:

We were informed by Muammad bin Yay
We were informed by Ab udhayfah
We were informed by Ibrhm bin ahmn
On the authority of Ab az-Zubair
Verily Jbir bin Abdullh
used raise his hands when he
initiated his prayer, and again when he would go into Ruk and when
he would raise his head up from Ruk and he said verily I saw
Raslullh do the same. [ 340 ]
(Ibn Ma jah Printed 1998)
The great scholar of adth, Abu al-Hasan Muh ammad al-Hanafi, who is
famous as Abu al-Hasan as-Sindi , wrote:
Akhbr Ibahn adth #502

339
340
337
338
94
The narrators (of this adth) are trustworthy. [ 341 ]

(as-Sindi Printed 2010)
Al-fidh Ibn al-Mulaqqin commented on this adth in his famous book

of Takhrj al-Badr al-Munr:
This adth is a [ 342 ]

Imm al-Br wrote in Mib al-Zujjah:

The narrators in the chain of transmission are all trustworthy. [ 343 ]
(al-Br 2004)
Shaikh al-Albn clearly writes in his Takhrj of Sunan Ibn Mjah:
It is authentic. [ 344 ]
shiyat al-Sind adth # 868

343
Mib al-Zujjah Volume # 1 Page # 108
344
a Ibn Mja Volume # 1 Page # 144
341
342
95
Summary Grading: adth of Jbir bin Abdullh.

Al-fidh Ibn ajar al-Asqaln graded this adth as a in adDiryah [ 345 ]as did al-fidh az-Zayla in Nab ar-Ryah [ 346 ]. It was
also affirmed as a by the famous scholars of adth al-kim and alBayhaq as stated in al-Mawhib al-lafah [ 347 ]. This adth proves that
performing Raf al-Yadayn was the practice of Jbir bin Abdullh

himself, it is also a proof that he

learned this from seeing
Raslullh perform Raf al-Yadayn. It is clearly an authentic adth as
stated by the following great scholars of Islm:

Imm al-kim (d. 405 )
[ 351 ]
Ab Nam (d. 430 )
Al-fidh al-Bayhaq (d. 458 )

Al-fidh az-Zayla (d. 762 )
[ 348 ]
[ 349 ]
[ 350 ]
[ 352 ]
[ 353 ]
Al-fidh Ibn al-Mulaqqin (d. 804 )
[ 354 ]
Al-fidh Ibn ajar al-Asqaln (d. 852 )
Imm al-Br (d. 839 )
[ 355 ]
Ash-Shaikh Ab al-Hasan as-Sindi (d. 1138 )
[ 356 ]
Ash-Shaikh Muh ammad bid as-Sindi (d. 1257 )

Al-fidh Bad-ud-Dn as-Sind (d. 1416 )
345
96
[ 359 ]

347
al-Mawhib al-lafah Volume # 1 Page # 162
348
349
350
351
352
353
Nab ar-Ryah Takhrj Adth al-Hidyah Volume # 1 Pages 415
354
355
Mib al-Zujjah Volume # 1 Page # 108
356
357
shiyat al-Sind adth # 868
358
359
Jal al-Aynayn Page # 71
346
[ 357 ]
[ 358 ]
The adth of Ab umaid and the Ten Confirming Raf al-Yadayn.

The seventh proof confirming the practice of Raf al-Yadayn is yet another
a Marf adth narrated by three great companions of an-Nab and
confirmed by ten of them . It was reported by Ab umaid, rith bin
Rabi (who is famous as Ab Qatdah) and Ab Usaid . Imm alBukhr presents the following a chain of narrators in Kitb Raf alYadayn f a-alh [ 360 ]:

"

,

,

We were informed by Musaddad
We were informed by Yay bin Sad

We were informed by Abdulamd bin Jafar
We were informed by Muammad bin Umro who said:
I have seen Ab umaid among ten abah (companions of) an-Nab

. One of them was Ab Qatdah bin Rabi
. He (Ab umaid)
was saying: I know the prayer of Raslullh better than any of

you. They (the ten companions) said: How? By Allah, you neither
became a companion before us, nor did you exceed us in observance (of
360
97
the Sunnah)! He (Ab umaid) said: In fact, I have meticulously

observed (the Prophet pray). The companions said: then describe
it for us. He (Ab umaid) said: (Raslullh )used to raise his
hands when standing up for prayer, and before going to Ruk and after
standing from Ruk. And when he stood up from performing raktain
(two Rakah) he did the same. The all said you have spoken the truth!
[ 361]
It is very important to notice that all ten of the companions that saw Ab
umaid
affirmed the practice of Raf al-Yadayn as the Sunnah of
Raslullh !In support of this is a second narration reported by Imm alBukhr which clearly mentions Ab Qatdah and Ab Usaid
affirming the practice of Raf al-Yadayn. [ 362 ] While another adth

also reported by al-Bukhr in Kitb Raf al-Yadayn f a-alh [
363
proves that Muammad bin Muslimah and Sahl bin Sad

also affirmed the practice of Raf al-Yadayn as being the Sunnah. [ 364 ]
The following is a visual representation of the authentic chain of reporters for
this narration.
[Chart # 11: Marf adth of Ab umaid

]

363
364
361
362
98
Summary Grading: adth of Ab umaid and the Ten Companions.

This adth has been graded as a by Imm al-Bukhr in his atTrkh as-Saghir [ 365 ] and in Kitb Raf al-Yadayn f a-alh [ 366 ]. It was also
authenticated by al-fidh az-Zayla al-anaf in his famous book of
Takhrj Nab ar-Ryah[
367
and by al-fidh al-Bayhaq
in his Al-
Marifah [ 368 ]. Al-fidh Bad-ud-Dn as-Sind wrote in Jal al-aynayn:
Verily it is established via an authentic chain of narrators [ 369 ]

(as-Sind Printed 1996)
It was also graded as a by Imm at-Tirmidh [ 370 ] and by alfidh Ibn ajar al-Asqaln in Hidyah ar-Ruwh [
371
].
Once again it should be noted by the noble reader that this is not a adth
reported by a single ab rather it establishes that ten of the abah
affirmed the practice of Raf al-Yadayn. The following five abah have been
mentioned in the wording of the various reports:
1. Ab umaid

2. Ab Qatdah

3. Ab Usaid

4. Muammad bin Muslimah

5. Sahl bin Sad
Another five of the illustrious abah were present and affirmed
the practice of Raf al-Yadayn yet they are not mentioned by name in the
Trkh as-Saghir Page # 55

367
368
Al-Marifah Volume # 2 page # 430
369
370
371
Hidyah ar-Ruwh il Takhrj al-Masbh wal-Mishkt Volume # 1 Page # 369
365
366
99
wording of the adth. Following is a list of the great scholars of adth who
have reported and authenticated this adth:
Imm Ibn Ab Shaybah (d. 235 [ ) 372 ]

Imm al-Bukhr (d. 256 [ ) 374 ]
Imm Ab Dwd (d. 275 [ ) 375 ]

Imm at-Tirmidh (d. 279 [ ) 376 ]
Al-fidh Uthmn ad-Drim (d. 280 [ ) 377 ]

Imm Ibn Khuzaimah (d. 311 [ ) 378 ]
Imm Ibn ibbn (d. 354 [ ) 379 ]

383
Al-fidh Bad-ud-Dn as-Sind (d. 1416 [ ) 384 ]
Muanaf Ibn Ab Shaybah Volume # 1 Page # 225

374
375
376
377
378
379
a Ibn ibbn adth # 1865, 1867 and 1876
380
Al-Marifah Volume # 2 page # 430
381
Raf al-yadayn f alh by al-fidh Ibn al-Qayyim page # 25
382
383
Hidyah ar-Ruwh il Takhrj al-Masbh wal-Mishkt Volume # 1 Page # 369
384
372
373
100
The adth of Ab Hurayrah Confirming Raf al-Yadayn.

The eighth proof confirming the practice of Raf al-Yadayn from Raslullh
and from the prominent ab AbdurRamn bin akhr al-Azd who is
famous as Ab Hurayrah .
This adth has been recorded by Imm Ab Dwd [ 385 ], Imm Amad
bin anbal [ 386 ], al-fidh Ibn Mjah [ 387 ], Ibn Khuzaimah
in his a [ 388 ] and, Imm al-Bukhr reported this adth in his Kitb
Raf al-Yadayn f a-alh [ 389 ]. Following is the a chain of narrators and
wording preserved by Imm Ab Dwd in Sunan [ 390 ]:

387
388
389
390
385
386
101
We were informed by AbdulMalik bin Shuaib

I was informed by my father
On the authority of my grandfather
On the authority of Yay bin Ayyb
On the authority of AbdilMalik bin AbdilAzz
On the authority of Ibn Shihb
On the authority of Ab Bakr bin AbdirRamn
On the authority of Ab Hurayrah
verily he said:
Raslullh used to continuously raise his hands up to His
shoulders when said the takbr for (initiating) the prayer and he did the
same when he went into Ruk and did the same when he raised up
(from Ruk) to go to Sujd and when He stood up from performing
raktain (two Rakah) [ 391 ]
The word ( ) indicates a continuous practice. Hence, Ab Hurayrah

is
stating that performing Raf al-Yadayn while going into Ruk and while
rising up from it was the regular and continuous practice of Raslullh .

Following is a visual representation of the authentic chain of narrators.
[Chart # 12: Marf adth of Ab Hurayrah

]
391
102
In fact Ab Hurayrah
continued this practice, which he had observed
from Raslullh , even after the passing away of our beloved Prophet .
This is clearly stated in the a adth reported in Mawqf form by Imm
al-Bukhr who reported it in his Kitb Raf al-Yadayn f a-alh:
We were informed by Sulaymn bin arb

We were informed by Yazd bin Ibrhm
On the authority Qais bin Sad
On the authority of A who said:
I prayed with Ab Hurayrah

and he used to continuously raise
(his hands) while he said the takbr (to initiate the prayer) and when he
went into Ruk [ 392 ]
Summary Grading: adth of Ab Hurayrah Confirming Raf al-Yadayn

This adth has been reported via multiple fully authentic chains of reporters.
It was graded as a in both Marf and Mawqf forms. Al-fidh Ibn alQayyim as stated in at-Tahdhb Sunan Ab Dwd:

This adth is authentic in accordance to the conditions set by Muslim
[ 393 ]
(al-Jawziyyah, At-Tahdhb Sunan Ab Dwd Printed 1980)
392
393

at-Tahdhb Sunan Ab Dwd Volume # 1 Page # 375
103
Hence, this adth is authentic in accordance to the strict standards of Imm

Muslim. Al-fidh Bad-ud-Dn as-Sind wrote in his Jal al-aynayn:

its narrators are all reliable [ 394 ]
This adth was also authenticated by al-fidh Ibn ajar al-Asqaln in

Tahdhb at-Tahdhb [
395
and by Ibn Khuzaimah in his a [
396
].
Following is a list of scholars who have researched and clearly stated this
adth is a.
Imm al-Bukhr (d. 256 [ ) 397 ]

Imm Ibn Mjah (d. 273 [ ) 398 ]
Imm Ibn Khuzaimah (d. 311 [ ) 399 ]

Al-fidh Ibn ajar al-Asqaln (d. 852 [ ) 402 ]
Al-fidh Bad-ud-Dn as-Sind (d. 1416 [ ) 403 ]

Tahdhb at-Tahdhb Page # 39
396
397
398
399
400
401
402
Tahdhb at-Tahdhb Page # 39
403
394
395
104
The adth of Anas bin Mlik Confirming Raf al-Yadayn.

The ninth proof confirming the practice of Raf al-Yadayn is another Marf
Following is the chain of
a adth narrated by Anas bin Mlik
narrators and wording:

We were informed by Muammad bin Amad
We were informed by AbdurRamn al-Qdh
We were informed by Isml bin Amad
Who was informed by his father
On the authority of Yazd bin Hrn
On the authority of umayd a-awl
On the authority of Anas bin Mlik
who said: I saw Raslullh
raise his hands when he pronounced the takbr (to initiate the
prayer) and when He went into Ruk and He raised His head
up from Ruk.
All the narrators in the Isnd of this adth are strong narrators known for
their ( good memories and precision in narrating accurately) and
(upright character and good morals). Following is a visual representation of
the chain of narrators:
105

[Chart # 13: adth of Anas bin Mlik
]
Yet there is a problem with one narrator. umayd although a strong narrator
( )he has been accused of tadls (concealing of a narrator). The methodology
adopted for this research is to be fair and balanced in critiquing the proofs on
both sides of the argument hence this criticism is presented.
This would have rendered this adth weak but there are other chains of
narrators reporting this adth that do not contain umayd, such as the
narration on the authority of Ibn Sulaymaan instead of umayd. Hence, those
chains that do not contain umayd are fully authentic and those chains of
narrations which do contain umayd become supporting evidences for this
clear a adth. Following is a visual representation of one of these
supporting evidences.

[Chart # 14: additional Isnd from Anas bin Malik
]
106
This adth has been recorded with authentic chains by Imm Ibn Ab Shaybah
[ 404 ], Imm Amad bin anbal [ 405 ], al-fidh Ibn Maajah
[ 406 ],

Imm Ab Yal [ 407 ] and it was also reported by Imm al-Bukhr

in his book Kitb Raf al-Yadayn f a-alh [ 408 ]
Summary Grading: adth of Anas bin Mlik Confirming Raf al-Yadayn.

This adth has been reported via multiple authentic chains. Some of these
have been criticized, yet other chains are independently a. Hence, the
overall grading of this adth is that is a.
This was the conclusion of the great scholar of research such as al-fidh Ibn
ajar al-Asqaln [ 409 ], Imm ad-Draqun [ 410 ] al-fidh Ibn
Qayyim in his famous book Raf al-Yadayn f alh [ 411 ]. Al-fidh Badud-Dn as-Sind wrote in his takhrj of Kitb Raf al-Yadayn f a-alh
named Jal al-aynayn:

This is a trustworthy chain of narrators [ 412 ]
The grading of this adth was best summarized and clearly stated by the great
scholar of adth al-fidh Ibn al-Mulaqqin who wrote:

406
407
Musand Ab Yal adth # 3793
408
409
Al-Mulib al-liyah adth # 448
410
Sunan ad-Draqun adth # 1106
411
412
404
405
107
The chain of narrators of this adth is authentic upon the (stringent)

conditions set by the two great scholars (al-Bukhr and Muslim). [ 413
]
Following is a list of just a few of the scholars of adth who recorded and
authenticated this adth:
Imm Ibn Ab Shaybah (d. 235 [ ) 414 ]

Imm al-Bukhr (d. 256 [ ) 416 ]
Imm Ibn Mjah (d. 273 [ ) 417 ]
Imm an-Nasi (d. 303 [ ) 418 ]
Imm Ab Yal (d. 307 [ ) 419 ]
Imm ad-Draqun (d. 385 [ ) 420 ]
Al-fidh Ibn ajar al-Asqaln (d. 852 [ ) 423 ]

415
416
417
418
419
420
Sunan ad-Draqun adth # 1106
421
422
423 Al-Mulib al-liyah adth # 448
413
414
108
Are the Adth Confirming Raf al-Yadayn Mutawtir?

First of all the noble reader should understand what a Mutawtir adth is. A
Mutawtir adth is a adth reported by such a large number of independent
chains of narrators that it is not conceivable that they all agreed upon a lie or
made the same mistake in reporting.
A Mutawtir adth reported by authentic chains of transmission is
unquestionable in its authenticity. Hence, when a adth that is a reaches
the level of Mutawtir then it is considered to be sure knowledge, which
cannot be disputed. The adth confirming the practice of Raf al-Yadayn
reach the level of Mutawtir. While those in negating the practice of Raf alYadayn do not. This was confirmed by Imm as-Suy who said:

The adth of raising (performing Raf al-Yadayn) are Mutawtir
from an-Nab [ 424 ]
(as-Suyu ti, Qatf al-Azha r al-Mutana thirah fi al-Akhba r al-Mutawa tirah Printed 1985)
Imm Ibn Ab al-Izz al-anaf confirmed this in at-Tanbih Al

Mushkilt al-Hidyah:
The adth supporting Raf al-Yadayn are Mutawtir, they have been
narrated from the ten (who were promised Jannah) and it is said that it
was narrated from more than thirty of them (the Sahbah). [ 425 ]
This was also confirmed by Imm al-Kattn in Nadhm al-Mutanthir

min al-adth al-Mutawtir[ 426 ] and Anwar Shh al-Kashmr writes in Nayl
al-Farqadayn:
Qaf al-Azhr al-Mutanthirah f al-Akhbr al-Mutawtirah Page # 22

426
Nadhm al-Mutanthir min al-adth al-Mutawtir Page # 96 - 97
424
425
109
Are the Adth Confirming Raf al-Yadayn Mutawtir? |

Verily the chains of narration and the proof concerning the practice
of Raf(al-Yadayn) are Mutawtir and there is no doubt in this. And
there is not a single word which has been abrogated" [ 427 ]
(al-Kashmr Printed 1998)
The great scholar of Islm, al-fidh Shams-ud-Dn al-Maqdas recorded

the adth confirming the practice of Raf al-Yadayn in his famous book Shar
al-Kabr and then states:

They (the adth confirming Raf al-Yadayn) turn out to be Mutawtir,
they are such that there is no doubt to their validity due to the
authenticity of their chains of narrators and the great number of their
narrations. [ 428 ]
(al-Maqdas Printed 2004)
Therefore, it is evident that not only has the practice of Raf al-Yadayn been
recorded in the most authentic books of adth (a al-Bukhr & a
Muslim), but they have also been reported in the strongest form possible
Mutawtir!
427
428
Nayl al-Farqadayn Page # 22

Shar al-Kabr Volume # 2 Page # 47
110
Are the Adth Confirming Raf al-Yadayn Mutawtir? |
Did Raslullh Ever Abandon Raf al-Yadayn?

There is absolutely no established evidence to back the flimsy claim that
Raslullh abandoned the practice of Raf al-Yadayn. In fact, the clear
evidences and strong proofs point towards the opposite that Raslullh
continually performed Raf al-Yadayn until He passed away. Imm Ibn
Ab al-Izz al-anaf states in At-Tanbih al Mushkilt al-Hidyah:
The Adth confirming the practice of Raf al-Yadayn were reported
from those who prayed behind an-Nab during the last part of His
and Mlik bin uwairith
life , such as Wìl bin ujr
[ 429 ]
.
Al-fidh Ibn al-Qayyim writes in his amazing book Zd al-Mad:

Raising the hands in these three places (while initiating the prayer,
while going into Ruk and while getting up from Ruk) is related by 30
abah, and the ten (who were promised paradise) agreed upon
relating it. And there is nothing at all contradicting this that is
established. Rather this was His guidance till he left this world.
[ 430 ]
(al-Jawziyyah, Za d al Maa d fi Huda Khayr al-Iba d Printed 2004)
The final word on this issue, which will not leave a shadow of a doubt, is what
is reported by al-fidh al-Bayhaq and it was relied upon by Imm ash-
429
430

Zd al-Mad Volume # 1 Page # 218
111
Did Raslullh Ever Abandon Raf al-Yadayn? |
Shawkn in his famous book Nayl al-Awr on the authority Ibn Umar
:

Verily Raslullh used to raise His hands when He initiated the

prayer and while going into the state of Ruk and while rising up from
it. He never abandoned this method of praying till he met Allh. [
431
(ash-Shawkn Printed 2005)
After reading all these adth it should be clear to every reader who seeks
nothing but the pleasure of Allh that Raf al-Yadayn was not only the practice
of Raslullh for a part of His life, it was His practice continually until
he met Allh. Everything that has been narrated on the contrary is weak and
unfounded, while the narrations that support this practice are clear, authentic
and consistent.
Sunan al-Kubr Volume # 2 page # 67 al-fidh al-Bayhaq graded it as reliable asan. It

was also reported in Nayl al-Awtr Volume # 1 Page 534.
431
112
Did Raslullh Ever Abandon Raf al-Yadayn? |
The abah and the Issue of Raf al-Yadayn.

have
Without a doubt a great number of the illustrious abah
reported the practice of Raf al-Yadayn from Raslullh and after the death
of Raslullh they continued to practice Raf al-Yadayn. As for how many
exactly then al-fidh Ibn al-Qayyim writes in his amazing book Zd alMad:

Raising the hands in these three places (while initiating the prayer,
while going into Ruk and while getting up from Ruk) is related by 30
abah, and the ten (who were promised paradise) agreed upon
relating it. And there is nothing at all contradicting this that is
established. Rather this was His guidance till he left this world.
[ 432 ]
(al-Jawziyyah, Za d al Maa d fi Huda Khayr al-Iba d Printed 2004)
This was confirmed by al-fidh Ibn ajar al-Asqaln in Fat al-Br [

433 ] and
Imm Al ash-Shawkn in his famous book Nayl al-Awr:

: : .
. :
432
433
Zd al-Mad Volume # 1 Page # 218

113
Al-Bayhaq lists in his Sunan and in his Khilfiyt the names of those
who relate the raising (the hands at Ruk and getting up from it) from
thirty abah. And he said, I heard al-Hkim say, The ten who were
promised paradise related this Sunnah and others from the greatest of
the abah. and it is as he said. And al-Hkim and al-Bayhaq also
said, And a narration of a Sunnah is not known upon which the ten and
those after them from the greatest of the Companions agreed to, due to
their being scattered across the lands, except this Sunnah [ 434 ]
(ash-Shawkn Printed 2005)
who
Following is only a partial list with references of the abah
have authentically reported the practice of Raf al-Yadayn from Raslullh
and have themselves observed the practice of Raf al-Yadayn. I have restricted
this list to only a (authentic) and asan (reliable) ah a dith:

1. Ab Bakr as-iddq
[ 435 ]
[ 436 ]
2. Umar bin al-Khattb
[ 437 ]
3. Uthmn bin Affn
[ 438 ]
4. Al bin Ab Tlib
[ 439 ]
5. Abdullh bin Umar
[ 440 ]
6. Abdullh bin Abbs

7. Wìl bin ujr
[ 441 ]
Nayl al-Awtr Volume # 1 Page 534
Sunan al-Kubr Volume # 2 page # 73 al-fidh al-Bayhaq graded it as a as did Imm
adh-Dhahab in al-Mahdhab Volume # 2 Page # 49
436
Kitb Raf al-Yadayn f a-alh Page # 70 graded as a in ad-Diryah f Takhrj Adth
al-Hidyah by Ibn ajr al-Asqaln Volume # 1 page # 154
437
Muanaf AbdurRazzq Volume # 2 Page # 70 graded as a by Ibn azm in al-Muhall
438
Musand Amad adth # 719 graded as a Tuafatul-Awadh Volume # 2 Page # 110
439
Agreed Upon a al-Bukhr adth # 735 & a Muslim adth # 390 graded as a
440
Muanaf AbdurRazzq Volume # 2 Page # 69 graded as a by al-fidh Bad-ud-Dn in
Jal al-aynayn Page # 61
441
a Muslim adth # 391 graded as a
434
435
114
The abah and the Issue of Raf al-Yadayn. |
[ 442 ]
8. Mlik bin uwairith
[ 443 ]
9. Anas bin Mlik

10. Ab Hurayrah
[ 444 ]

11. Ab umaid
[ 445 ]
12.Ab Usaid
[ 446 ]

13. Ab Qatdah
[ 447 ]
[ 448 ]
14. Muammad bin Muslimah
[ 449 ]
15. Sahl bin Sad

[ 450 ]
16. Jbir bin Abdullh
[ 451 ]
17. Umm ad-Dard

18. Ab Mus al-Ashar
[ 452 ]

19. Bar bin zib
[ 453 ]

20. Ab Sa d al-Khudr
[ 454 ]
[ 455 ]
21. Abdullh bin az-Zubair
[ 456 ]
22. Umair al-Laith
[ 457 ]
23. Uqbah ibn mir
This is only a partial list of those abah who have reported the practice of
Raf al-Yadayn from Raslullh and themselves performed it. This list only
Agreed Upon a al-Bukhr adth # 737 & a Muslim adth # 391 graded as a
Musand Amad adth # 13287 graded as a by al-fidh Ibn al-Qayyim in Raf alYadayn f alh Page # 18
444
Musand Amad adth # 6128 graded as a in at-Tahdhb Sunan Ab Dwd by al-fidh
Ibn al-Qayyim Volume # 1 Page # 375
445
Kitb Raf al-Yadayn f a-alh Page # 40 graded as a in Trkh as-Saghir Page # 55
446
447
448
449
450
Kitb Raf al-Yadayn f a-alh Page # 71 graded as a in Nab ar-Ryah Takhrj Adth
al-Hidyah Volume # 1 Page 415
451
Kitb Raf al-Yadayn f a-alh Page # 67 graded as a in Mawqf form in Jal alaynayn by al-fidh Bad-ud-Dn as-Sind Page # 67
452
Sunan ad-Draqun Volume # 1 Page # 292 graded as a in Nab ar-Ryah Takhrj
Adth al-Hidyah Volume # 1 Page 415
453
Sunan al-Bayhaq Volume # 2 page # 77 graded as asan in Jal al-aynayn
454
Muanaf Ibn Ab Shaybah Volume # 1 Page # 235 graded as asan in Jal al-aynayn
455
Muanaf Ibn Ab Shaybah Volume # 1 Page # 235 graded as a in Mawqf form in Jal
al-aynayn by al-fidh Bad-ud-Dn as-Sind Page # 96
456
Sunan Ibn Mjah adth #861 graded as asan via supporting evidences Jal al-aynayn
457
442
443
115
contains a and asan reliable narrations. I have not listed any weak
narrations otherwise this list could grow up to fifty!
Al-fidh Ibn ajar al-Asqaln confirms in Fat al-Br:
And our shaikh Ab al-Fal al-fidh (Meaning Ab al-Fal al-Irq)

mentioned that he investigated the narrations from the abah and
they reached fifty. [ 458 ]
Imm al-Bukhr writes in his book Kitb Raf al-Yadayn f a-alh:
:

Al-asan (al-Bar) and umaid bin Hall said:
The abah of Raslullh used to raise their hands and they did
not exclude any one of the abah of Raslullh . And it is not
established with the People of Knowledge that any single companion of
an-Nab left raising his hands. [ 459 ]
This is truly a powerful statement from two of the most knowledgeable tbin
al-asan al-Bar and umaid bin Hall stating that Raf al-Yadayn
was the established practice of all of the abah excluding none!
458
459
Fat al-Br bi-Shar a al-Bukhr

116
The Tbin and the Issue of Raf al-Yadayn.

Now that it has been established that none of the abah left the practice of
Raf al-Yadayn, we need to investigate what happened in the time of the
following generations, during the time of the Tbin and Tbi at-Tbin.
Imm al-Bukhr wrote:

, , ,

And it has been narrated from a number of the scholars of
1. Makkah
2. ijz
3. Al-Irq
4. Ash-Shm
5. Al- Barah
6. Al-Yamen
7. Al-Khursn [ 460 ]
After this clarification, Imm al-Bukhr makes a very important point.

All of the scholars of Islm agreed upon performing Raf al-Yadayn except the
scholars of one city, Kfah.
From the eminent scholars of Kfah who
disagreed with performing Raf al-Yadayn, include such prominent scholars

such as Imm Ab anfah and Imm Sufyn ath-Thawr who
were truly great scholars of Islm. Yet it is plausible that an incorrect
narration reached them like the report of Yazd in which he incorrectly added
to the wording of the adth [ 461 ]. Therefore the scholars of Kfah could have
mistakenly accepted such a narration at no fault of their own. They would still
be rewarded by Allah for their Ijtihd. It maybe that they simply made a
mistake. This does not, in any way shape or form, take away from their high
460
461

Sunan Ab Dwd commentary after adth # 749
117
status and great knowledge. May Allah give them their due reward for doing
their best to reach the truth, Amn.
Yet it is inconceivable that all of the abah, and all of the scholars from the
Tbin and Tbi at-Tbin of all the Muslim lands all agreed on a mistake,
except for only one city.
Following is only a partial list of Tbin and Tbi at-Tbin from the various
Muslim lands that have been authentically reported to have supported the
practice of Raf al-Yadayn.
1. Sad bin Jubair (d. 95 [ ) 462 ] the Imm of Makkah
2. Mujhid (d. 104 [ ) 463 ] the famous Mufassir of Qurn

3. ws (d. 106 [ ) 464 ] the student of Ibn Abbs

4. Umar bin AbdulAzz (d. 101 [ ) 465 ] the righteous Khalfah!
5. Slim bin Abdullh bin Umar (d. 106 [ ) 466 ] from Madnah
6. Al-Qsim bin Muammad (d. 106 [ ) 467 ] the Faqh of Madnah

7. An-Numn bin Ab Ayysh [ 468 ] the Faqh of Madnah
8. Ibn Sirn (d. 110 [ ) 469 ] the famous Mufassir of dreams
9. Al-asan al-Bar (d. 110 [ ) 470 ] the Imm of Barah
10. Mak-hl ash-Shm (d. 113 [ ) 471 ] the Imm of Shm
11.
At (d. 114 [ ) 472 ] the Muft of Makkah
12. Nfi (d. 117 [ ) 473 ] the Faqh of Madnah
13. Abdullh bin Dinr (d. 127 [ ) 474 ] the Faqh of Madnah
Muannaf AbdurRazzq by Imm al-Bukhr Page # 95

Kitb Raf al-Yadayn f a-alh by Imm al-Bukhr Page # 118
464
465
466
467
468
469
470
471
472
473
474
462
463
118
The Tbin and the Issue of Raf al-Yadayn. |
14. Al-Awz (d. 157 [ ) 475 ] the Imm of Shm
15. Al-Layth bin Sad (d. 175 [ ) 476 ] the Imm of Makkah
16. Mlik bin Anas (d. 179 [ ) 477 ] the Imm of Madnah
17. Abdullh bin al-Mubrak (d. 181 [ ) 478 ] from Khursn

18. Muammad Idrs ash-Shfa (d. 204 [ ) 479 ] the Faqh
19. Yay bin Man (d. 233 [ ) 480 ] the Imm of Baghdd
20. Al al-Madn (d. 234 [ ) 481 ] the Imm of Barah
21. Ab Thawr (d. 240 [ ) 482 ] the Faqh of Baghdd
22. Isq bin Rahwayh (d. 238 [ ) 483 ] the Imm of Khursn
23. Amad bin anbal (d. 241 [ ) 484 ] the Imm of Ahlus Sunnah
The list of prominent Tbin and Tbi at-Tbin who promoted the practice
of Raf al-Yadayn can go on and on. Yet this sampling is enough to show that
the vast majority of the great scholars of Islm during the era of the Tbin
and Tbi at-Tbin from the various Muslim lands were all united in
confirming the practice of Raf al-Yadayn. In fact all of the Muslims lands
were united in affirming the practice of Raf al-Yadayn except the people of
Kfah. Al-fidh Ibn ajar al-Asqaln clearly states in Fat al-Br:
Muammad bin Nar said: The scholars of all the lands have
come to a consensus confirming (Raf al-Yadayn) except the people of
Kfah. [ 485 ]

477
478
479
Fat al-Br bi-Shar a al-Bukhr of Ibn ajr al-Asqaln Volume # 2 Page # 220
480
481
482
483
484
485
475
476
119
The Tbin and the Issue of Raf al-Yadayn. |
The anaf Madh-hab and the Issue of Raf al-Yadayn

The standard opinion of the anaf madh-hab states that it is not Mustaab to
perform Raf al-Yadayn except while initiating the prayer. This is the accepted
opinion presented by Imm Al bin Ab Bakr al-Marghnn in the relied
upon book for fatw al-Hidyah[
486
]. The
expert in anaf Fiqh, Imm Ibn
bidn agreed with this view in his famous shyah named Radd alMutr al al-Durr al-Mukhtr [ 487 ].
Without a doubt the Mutamad opinion of the anaf madh-hab is not to
perform Raf al-Yadayn. Yet one cannot deny that there have been eminent
anaf scholars who have disregarded this view in favor of considering it
superior to perform Raf al-Yadayn while going into the state of Ruk and
while rising up from it. We can find this opinion within the ranks of anaf
scholars dating back as early as Imm Ism bin Ysuf al-Balkh a direct
student of Qdh Ab Ysuf the famous student of the great Imm Ab
anfah . The famous anaf scholar al-fidh Abdulayy al-Laknaw
wrote:
If a follower of the anaf madh-hab abandons an opinion of his madhhab due to the strength of the evidence against it, this does not mean
he has left following the madh-hab altogether. [ 488 ]
(al-Laknaw, al-Faw'id al-Bahiyyah fi Tarjum al-Hanafiyyah Printed 1906)
After making this point Imm al-Laknaw explains:

Al-Hidyah shar Bidyat al-mubtadi Volume # 1 Page # 113
Radd al-Mutr al al-Durr al-Mukhtr Volume # 1 Page # 506
488
al-Faw'id al-Bahiyyah fi Tarjum al-Hanafiyyah Page # 116
486
487
120
The anaf Madh-hab and the Issue of Raf al-Yadayn |
Dont you see verily Ism bin Ysuf left the view of Ab anfah
regarding not performing Raf al-Yadayn yet it does not mean he is not
a follower of the anaf madh-hab [ 489 ]
(al-Laknaw, al-Faw'id al-Bahiyyah fi Tarjum al-Hanafiyyah Printed 1906)
Truly these are golden words that point to many benefits.

1. Imm Ism bin Ysuf al-Balkh , a anaf scholar from the earliest
anaf scholars, a direct student of the student of Ab anfah .
left the view of his madh-hab and performed Raf al-Yadayn while going
into Ruk and while rising up from it.
2. He did not do this because he was leaving the madh-hab rather he
performed Raf al-Yadayn due to the strength of the evidences proving
Raf al-Yadayn to be the Sunnah.
3. His departing from the anaf madh-hab regarding this issue did not
cause anyone to say he was no longer a follower of Imm Ab
anfah .
The prominent anaf scholar Allmah Ibn Ab al-Izz al-anaf gave
preference to Raf al-Yadayn in his book at-Tanbihal Mushkilt al-Hidyah [
490 ]. One
of the greatest anaf scholars to hail from the Indian subcontinent,
Shh Wal-ullah ad-Dahlaw , clearly stated in his renowned book

ujjat-ullah al-Blighah:

The one who performs Raf al-Yadayn is more beloved to me than the
one who does not, since there are more adth for performing Raf alYadayn and they are more authentic. [ 491 ]
(ad-Dihlawi Printed 2001)
al-Faw'id al-Bahiyyah fi Tarjum al-Hanafiyyah Page # 116

491
ujjat-ullah al-Blighah Volume # 2 Page # 10
489
490
121
It is evident from the above mentioned quotes, that many of the distinguished
scholars of the anaf madh-hab preferred the practice of performing Raf alYadayn. It is aslo clear that if a follower of the anaf madh-hab adopts the
practice of performing Raf al-Yadayn he or she is not abandoning the whole
anaf madh-hab.
This section can be concluded with the words of the great anaf scholar,
Allmah Abdulayy al-Laknaw , who himself preferred Raf alYadayn. In the last book he wrote before his death, as-Siyah f kashf m f
Shar al-Wiqyah, he states:

The truth is that there is no doubt performing Raf al-Yadayn while
going into Ruk and while rising up from it, is authentically proven
from Raslullh and from a great number of the abah via
strong a reports. [ 492 ]
(al-Laknaw, As-Siyah f kashf m f Shar al-Wiqyah Printed 1972)
492
As-Siyah f kashf m f Shar al-Wiqyah Volume # 1 Page # 213
122
The Mlik Madh-hab and the Issue of Raf al-Yadayn

There are two opinions attributed to Imm Mlik regarding this issue.
The First Opinion: Ibn al-Qsim reported that Imm Mlik
preferred to perform Raf al-Yadayn only while initiating the prayer not while
going into Ruk or rising up from it. [ 493 ]
The Second Opinion: Imm al-Wald bin Muslim , Imm Sa d bin Ab
Maryam , Imm Ash-hab bin AbdulAzz , Imm Abdullh bin Wahb
al-Mir and Imm Ab Muab az-Zuhr all narrated that Imm
Mlik preferred to perform Raf al-Yadayn while initiating the prayer,
while going into the state of Ruk and while rising up from it. [ 494 ]
What was Imm Mliks final stance?
The famous Mlik scholar Qdh Iydh writes:

Raising (the hands) in alh while initiating the prayer, while going
into the state of Ruk and while rising up from it, is one of the famous
narrations from Imm Mlik and this is what a great number of
his students and companions practiced themselves and reported from
him. This was his final stance. [ 495 ]
(Ibn Ms Printed 1998)
This is also explained by Imm Ash-hab the famous student of Imm

Mlik who recounts:

493

495
Shar a Muslim lil-Qh Iyh Volume # 9 Page # 222
494
123
The Mlik Madh-hab and the Issue of Raf al-Yadayn |
I accompanied Mlik bin Anas a year before his death and he continued
to perform Raf al-Yadayn until he passed away. [ 496 ]
2000)
These words make it crystal clear that the final position of Imm Mlik
was to perform Raf al-Yadayn.
What is the opinion held by the majority amongst the Mlik scholars?
As for what the majority were upon, then the quote from the prominent Mlik
scholar al-fidh Ibn AbdulBarr is enough:

Not a single person reported not performing Raf al-Yadayn from Mlik
except Ibn al-Qsim. [ 497 ]
2000)
Only one student of Imm Mlik reported leaving Raf al-Yadayn while
all the rest of the numerous students of Imm Mlik reported performing
Raf al-Yadayn. Al-fidh Ibn AbdulBarr al-Mlik himself discussed the
proofs for and against Raf al-Yadayn in both at-Tamhd [
498
and in al-
Istidhkr[ 499 ] and in both books he preferred performing Raf al-Yadayn.

From the aforementioned references, the noble reader can conclude that the
majority of the Mlik scholars preferred performing Raf al-Yadayn, this was
what was reported by the majority of the students of Imm Mlik and
this was clearly his final stance. In fact Imm Mlik himself reported and
confirmed the practice of Raf al-Yadayn in his al-Muwaa. One can benefit
496

498
499
Al-Istidhkr al-jmi li-madhhib fuqah Volume # 2 Page # 123
497
124
from the words of renowned Mlik scholar Ab Bakr bin al-Arab al-Mlik
from his rihat al-Awadh:
The correct opinion is to raise (the hands) at three occasions due to the
adth of Ibn Umar which is famous from al-Muwaa. And the greatest
of the abah followed this opinion. [ 500 ]
(al-Mlik Printed 2005)
500
rihat al-Awadh bi-Shar Jmi at-Tirmidh Volume # 2 Page # 58
125
The Shfi Madh-hab and the Issue of Raf al-Yadayn

There is no disagreement amongst the scholars of the Shfi madh-hab, they
are all in agreement upon performing Raf al-Yadayn while initiating the
prayer, while going into the state of Ruk and while rising up from it.
This has been the standard Mutamad opinion upon which the fatwa is given
amongst the Shfi scholars from the time of the great Imm (Imm ash-Shfa
) himself till our
time. This is clear from the words of Imm ash-Shfa
himself in al-Um [ 501 ].
The cornerstone of the Shfi Madh-hab, the great scholar of Islm, Imm anNawaw reported consensus amongst Shfi scholars in regards to
performing Raf al-Yadayn at these three occasions in his famous book alMajm Shar al-Muhadhdhab [ 502 ].
It is befitting to conclude the section dedicated to the Shfi madh-hab, with
the words of the great Imm himself. Imm ash-Shfa said:
It is not permissible for anyone who hears the adth of Raslullh
regarding Raf al-Yadayn while initiating the prayer, while going
into the state of Ruk and while rising up from it, to leave Raf alYadayn, since performing Raf al-Yadayn is emulating His action
[ 503 ]
(as-Subk Printed 1992)
501
Al-Um Volume # 1 Page # 103 - 104

Al-Majm Shar al-Muhadhdhab Volume # 1 Page # 309 & 398
503
Tabaqt ash-Shfiiyyah al-Kubr Volume # 2 Page # 100
502
126
The Shfi Madh-hab and the Issue of Raf al-Yadayn |
The anbal Madh-hab and the Issue of Raf al-Yadayn

The anbilah are in agreement that that one should perform Raf al-Yadayn
while initiating the prayer, while going into the state of Ruk and while rising
up from it. The great scholar of Islm and pillar of the anbilah, Shaikh alIslm Mawaffaq-ud-Dn Ibn Qudmah al-Maqdas confirmed the
desirability of performing Raf al-Yadayn in all of his books starting with alUmdah[
504
],
then in al-Muqni [
masterpiece al-Mughn [
507
505
], then in al-Kf [
506
] and in his
]. Imm Ibn Qudmah discusses this issue in
great detail and concluded by emphatically supporting the performance of Raf

al-Yadayn.
This is the only opinion within the madh-hab of Imm ahlus-Sunnah, Imm
Amad bin anbal as stated in the encyclopedia of opinions of the madhhab al-Insf [ 508 ] and it is clearly stated as the standard and only opinion of
the anbal madh-hab by Imm Manr al-Buht in his Shar of al-Iqn
called Kash-shf al-Qin [ 509 ].
The prominent scholar and expert in anbal fiqh, Imm Ibn Muflih al-anbal
writes in his famous book al-Mubdi Shar al-Muqni:

To perform Raf al-Yadayn is mustaab (preferred) that is the truth
established from the abah and those that came after them. [ 510 ]
(Ibn Muflih , Al-Mubdi Sharh al-Muqni Printed 1997)
Al-Umdah Page # 54
Al-Muqni Page # 112
506
Al-Kf Volume # 1 Page # 125
507
Al-Mughn Volume # 2 Page # 48 - 50
508
Al-Insf Volume # 2 Page # 59 61
509
Kash-shf al-Qin Volume # 1 Page # 391
510
Al-Mubdi Shar al-Muqni Volume # 1 Page # 124
504
505
127
The anbal Madh-hab and the Issue of Raf al-Yadayn |
The experts in taqq (research) from the anbilah, such as Shaikh alanbilah Majd-ud-Dn Ibn Taymiyyah [ 511 ], his famous grandson, the
great scholar of Islm, Shaikh al-Islm Taq-ud-Dn Ibn Taymiyyah [ 512
], and his prominent student, who is a great scholar in his own right, al-fidh
Ibn Qayyim [
513
all supported the preference of performing Raf al-
Yadayn.
In fact from the anbilah al-fidh Ibn Qayyim and Imm al-Bukhr

both authored entire books dedicated to the subject of Raf al-Yadayn
and after presenting and discussing all the evidences they both concluded that
one should perform Raf al-Yadayn.
In one of the standard books to know the final stance of the anbal madh-hab
Shar Muntah al-Irdt [ 514 ], Imm Manr al-Buht shows that not a
single anbal scholar disagreed with performing Raf al-Yadayn while
initiating the prayer, while going into the state of Ruk and while rising up
from it.
Al-Murrar f Fiqh Volume # 1 Page # 121

Shar al-Umdah Volume # 1 Page # 48
513
Al-Mubdi Shar al-Muqni Volume # 1 Page # 124
514
Shar Muntah al-Irdt Volume # 1 Page # 391
511
512
128
The anbal Madh-hab and the Issue of Raf al-Yadayn |
Other Madhhib and the Issue of Raf al-Yadayn

The famous scholar of Kfah, Sufyn ath-Thawr agreed with the other
Kfan scholars in leaving the practice of Raf al-Yadayn [ 515 ], while the majority
of the other Madhhib all agreed upon practicing Raf al-Yadayn.
Those who supported performing Raf al-Yadayn include the Imm of the
Makkan school of thought Sad bin Jubair [ 516 ], the Imm of the Baran
school of thought al-asan al-Bar [ 517 ] and it was the Madh-hab of the
famous scholar Abdullh bin al-Mubrak [ 518 ]. This was also the Madhhab of the righteously guided Khalfah, Umar bin AbdulAzz [ 519 ]. From
the later Mujtahidn it was the Madh-hab of the Yemeni scholar Imm Al ashShawkn [ 520 ].
The Imm of the people of Shm, Imm al-Awz , Imm Ibn Khuzaymah
,
Dwd a-hir and the scholars of the hir madh-hab
emphatically supported the practice of Raf al-Yadayn. They went as far as to

state that it was Wjib (obligatory) to perform Raf al-Yadayn while initiating
the prayer, while going into the state of Ruk and while rising up from it. [ 521]
515

Muannaf AbdurRazzq by Imm al-Bukhr Page # 95
517
518
519
520
521
At-Tamhd lim fl-Muwatta' min al-Ma`n wal-Asnd Volume # 9 Page # 213 - 220
516
129
Other Madhhib and the Issue of Raf al-Yadayn |
Conclusion: The Final word on the Issue of Raf al-Yadayn

After reviewing all the evidences negating and confirming the practice of Raf
al-Yadayn, anyone with an open mind and more importantly a sincere heart,
will easily realize that without a shadow of a doubt the practice of Raf alYadayn is established from our beloved Prophet . Al-fidh az-Zayla
quotes al-fidh al-Bayhaq in Nab ar-Ryah:

.
.

. .
. .

:

. . .

.
:

:

And we have narrated Raf (al-Yadayn) in the prayer from the adth
of Ab Bakr as-iddq, Umar bin al-Khattb, Al bin Ab Tlib, Abdullh
bin Umar, Mlik bin uwairith, Wìl bin ujr and Ab umaid asSid and ten of the companions of Raslullh , from them are Ab
Qatdah, Ab Hurayrah, Muammad bin Muslimah, Ab Usaid, Sahl bin
Sad, Ab Mus al-Ashar, Anas bin Mlik and Jbir bin Abdullh with
authentic chains that we can be utilized as sure proof. He said: and I
heard Ab Abdullh the fidh saying: we do not know of a Sunnah
which was collectively reported from Raslullh by all four of the
Rightly-guided Khulahf and the ten (who were promised paradise) and
those after them from the greatest of the abah who dispersed in the
various lands yet they all agreed upon it, except this (Raf al-Yadayn).
[ 522 ]
522
Nab ar-Ryah Takhrj Adth al-Hidyah Volume # 1 Pages # 417-418
130
Conclusion: The Final word on the Issue of Raf al-Yadayn |
Following is a summary of some of the authentic proofs establishing the

practice of Raf al-Yadayn
Reporter:
Reported in:
Grading
Proof
Ibn Umar
a al-Bukhr [
], and a
#1
Muslim [ 524 ], a Ibn Khuzaimah [ 525
523
], a Ibn ibbn [
526
Authentic
Agreed upon
], Jmi at-
Tirmidh [ 527 ], Muanaf Ibn Ab Shaybah

[ 528 ], Shar as-Sunnah [ 529 ] and others.
[ 530 ]
Proof
Mlik bin
a al-Bukhr [
#2
uwairith
Muslim [
], a Ibn ibbn [
534
Ab Shaybah [
], Musand Imm
532
], and a
531
], a Ibn Khuzaimah [
535
533
Authentic
Agreed upon
], Muanaf Ibn
Amad [ 536 ], Sunan Ab Dwd [ 537 ] and
[ 538 ]
others.
Proof
Wìl bin ujr
#3
a Muslim [ 539 ], Musand Amad [ 540

], Sunan ad-Drim [
541
], Sunan Ab
Dwd [ 542 ] and others.
a al-Bukhr adth # 735, 736, 738 and 739

525
526
527
528
Muanaf Ibn Ab Shaybah adth # 2439, 2440
529
Shar as-Sunnah Volume # 3 Page # 20 adth # 559
530
a al-Bukhr adth # 735 and a Muslim adth # 390
531
532
a Muslim adth # 391
533
534
535
536
537
538
a al-Bukhr adth # 737 and a Muslim adth # 391
539
a Muslim adth # 391
540
541
542
543
a Muslim adth # 391
523
524
131
Authentic

[ 543 ]

Proof
Anas bin Mlik
#4
Muanaf Ibn Ab Shaybah [ 544 ], Musand

Imm Amad [
546
545
], Sunan Ibn Mjah [
], Musand Ab Yal [ 547 ] and others.
Proof
Al bin Ab
a Ibn Khuzaimah [ 549 ], Muanaf Ibn
#5
Tlib
Ab Shaybah [550 ], Musand Imm Amad
551
], Sunan Ab Dwd [
Man al-thr [
553
552
], Shar
].
Proof
Jbir bin
Sunan Ibn Mjah [ 555 ], Akhbr Ibahn
#6
Abdullh
557
556
], Kitb Raf al-Yadayn f a-alh [
] and others.
Ab umaid,
a Ibn Khuzaimah [
#7
Ab Qatdah
Imm Amad [
Ab Usaid
Muammad
Shaybah [
562
560
559
], Musand
], Muanaf Ibn Ab
], Shar Man al-thr [
] Sunan ad-Drim [
563
], Sunan Ab
bin Muslimah
Dwd [ 564 ], Jmi at-Tirmidh [ 565 ] and
Sahl bin Sad
others.

546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
Shar Man al-thr Volume # 1 Page # 195
563
564
565
566
544
545
132

[ 548 ]
Authentic
554
Authentic
Proof
561
Authentic
558
Authentic

[ 566 ]

Proof
Ab Hurayrah
#8
Musand Imm Amad [ 567 ], Sunan Ab

Dwd [
568
], Sunan Ibn Mjah [
569
a Ibn Khuzaimah [ 570 ]

Proof
Ab Bakr
#9
as-iddq
Umar bin
# 10
al-Khattb
Sunan al-Kubr al- Bayhaq [ 572 ]
Authentic

[ 573 ]
Kitb Raf al-Yadayn f a-alh [
574

Proof
Uthmn bin
# 11
Affn
Abdullh bin
# 12
Abbs
Muanaf AbdurRazzq [ 576 ]
Umm ad-
# 13
Dard
Muanaf AbdurRazzq
Ab Mus
# 14
al-Ashar
Authentic
Authentic

[ 579 ]
Kitb Raf al-Yadayn f a-alh [ 580 ]

Proof
[ 577 ]
[ 578

Proof
Authentic
[ 575 ]

Proof

[ 571 ]

Proof
Authentic
Authentic

[ 581 ]
Sunan ad-Draqun [
582
Authentic

[ 583 ]

569
570
571
572
Sunan al-Kubr of al-fidh al-Bayhaq Volume # 2 page # 73
573
al-Mahdhab Volume # 2 Page # 49 graded as a
574
575
Ad-Diryah f Takhrj Adth al-Hidyah Volume # 1 page # 154 graded as a
576
Muanaf AbdurRazzq Volume # 2 Page # 70
577
Al-Muhall Volume # 1 Page # 95 graded as a
578
Muanaf AbdurRazzq Volume # 2 Page # 69
579
Jal al-aynayn Page # 61 graded as a
580
581
Jal al-aynayn Page # 67 graded as a
582
Sunan ad-Draqun Volume # 1 Page # 292
583
Nab ar-Ryah Takhrj Adth al-Hidyah Volume # 1 Page 415 graded as a
567
568
133

Proof
Abdullh bin
# 15
az-Zubair
Muanaf Ibn Ab Shaybah [ 584 ]
Authentic

Proof
Muammad
# 16
bin Muslimah
[ 585 ]
Kitb Raf al-Yadayn f a-alh [ 586 ]

Proof
Sahl bin Sad
# 17
Authentic

[ 587 ]
Kitb Raf al-Yadayn f a-alh [
588
Authentic

[ 589 ]
Proof
Bar bin zib
# 18
Proof
Ab Sa d
# 19
al-Khudr
Sunan al-Bayhaq [ 590 ]
Umair
# 20
al-Laith
Muanaf Ibn Ab Shaybah [ 592 ]
Uqbah ibn
# 21
mir
Sunan Ibn Mjah [
594
asan
[
Sunan Ibn Mjah [ 596 ]

Jal al-aynayn Page # 96 graded as a in Mawqf form
586
587
Trkh as-Saghir Page # 55 graded as a
588
589
Trkh as-Saghir Page # 55 graded as a
590
Sunan al-Bayhaq Volume # 2 page # 77
591
Jal al-aynayn graded as asan
592
593
Jal al-aynayn graded as asan
594
595
Jal al-aynayn graded as asan via supporting evidences
596
597
584
585
134
asan
[ 593 ]

Proof
[ 591 ]

Proof
asan
595
Authentic

[ 597 ]
They are many other proofs and narrations but they were not quoted due to
weaknesses in those report. The references listed above are all authentic
reaching the level of a or asan authentic reliable narrations and
nothing that has been reported in opposition to it can come close to their
level of authenticity. There is not a single clear independently authentic
adth proving that ether Raslullh or anyone of the illustrious abah

ever abandoned the practice of Raf al-Yadayn. There is absolutely
no evidence that proves that the practice of Raf al-Yadayn was abrogated on
the contrary there are numerous fully authentic adth proving that
Raslullh performed Raf al-Yadayn and the abah

performed Raf al-Yadayn during the life of Raslullh and continued to
practice it after the death of Raslullh . As Imm al-Bukhr
wrote:

Shaikh al-Islm Ibn Qudmah al-Maqdas beautifully summarizes all the

proof that necessitate accepting Raf al-Yadayn in two points:
:
Firstly: They (the adth confirming Raf al-Yadayn) are reported via
the strongest Isnd and by the most trustworthy narrators. Hence the
truth is that their reports are correct. [ 599 ]
(Ibn Qudmah Printed 2004)
598
599

135
This is a very important first point to consider that even if we were to

authenticate some of the adth negating Raf al-Yadayn they would be in
opposition to the adth confirming Raf al-Yadayn which are reported via the
most authentic chains of narrators in the two most authentic books of adth,
a al-Bukhr and a Muslim. Hence, the aqq would be to accept the
stronger adth confirming Raf al-Yadayn. Then Imm Ibn Qudmah
continues with the next point:
:
Secondly: They (the adth confirming Raf al-Yadayn) are greater in
number. The greater number of narrations are closer to the truth and
further away from mistakes. [ 600 ]
(Ibn Qudmah Printed 2004)
A significant second point to understand is that the adth confirming Raf alYadayn are far greater in number, reaching the level of Mutawtir. Mutawtir
adth can be accepted as sure knowledge. While those negating the practice
of Raf al-Yadayn are not just weaker but they are far fewer in number and
more susceptible to mistakes.
This was the conclusion of the great anaf scholar al-fidh Abdulayy alLaknaw in at-Talq al-Mumjjad [ 601 ] and the famous anbal scholar alfidh Ibn Rajab al-anbal writes:

Verily performing Raf al-Yadayn, other than at the beginning of the
prayer, has been reported via Mutawtir (adth). [ 602 ]
(Ibn Rajab Printed 1996 )

602
Fat al-Br f shar a al-Bukhr By Ibn Rajab al-anbal Volume # 6 Page # 332
600
601
136
The adth confirming Raf al-Yadayn meet the strict requirements of alBukhr and Muslim and the huge number of adth reach the level of
Mutawtir. Now the question comes to mind, after knowing these proofs,
someone still abandons the practice of Raf al-Yadayn, is their prayer valid?
The famous scholar of adth Ab Dwd records that this question
was asked of the great scholar, Imm of the Ahlus-Sunnah, Imm Amad bin
anbal and he answered:
:
I dont know about completeness of their prayer but they themselves are
incomplete. [ 603 ]
(Ab Dwd, Masil Amad bin anbal Printed 1934)
SubnAllh, one should ponder upon the words of this great scholar of Islm.
If one knows all these proofs, yet he abandons the established Sunnah of our
guide and role model, our Prophet , then their prayer may still be valid but
there is something missing in that person. The one who loves Raslullh
would not abandon the Sunnah of Raslullh for what people might say.
And know, oh noble seeker of truth, that Raf al-Yadayn is from the
completeness of the prayer as it has been recorded by Imm Ibn Muflih alanbal from Imm Amad bin anbal that he said regarding Raf
al-Yadayn in al-Fur:
(Raf al-Yadayn) is from the completeness of the prayer, whoever

performs Raf al-Yadayn has completed their prayer. [ 604 ]
(Ibn Muflih , al-Fur Printed 2003)
And the great scholar Imm ash-Shfa was asked the meaning of Raf
al-Yadayn and the reason behind it, so he answered:
603
604
Masil Amad bin anbal by Ab Dwd Page # 33

Al-Fur Volume # 2 Page # 199
137
(Raf al-Yadayn) is declaring the greatness of Allh and it is obedience

to the Sunnah of His Prophet . [ 605 ]
Indeed, many of the great scholars of Islm have written that Raf al-Yadayn is
from the beautification of the prayer. Al-fidh Ibn AbdulBarr reports
from the famous ab Abdullh bin Umar
that he said:
Raf al-Yadayn is beautification of the prayer. [ 606 ]

(Ibn AbdulBarr, al-Istidhkr al-jmi li-madhhib fuqah Printed 2000)
Imm as-Suy recorded a asan adth in his al-Jmi as-Saghr:
On the authority of Uqbah ibn mir

who said: Raslullh
said: For every gesture in the prayer there will be ten rewards.
[ 607 ]
(as-Suyu ti, Al-Jmi as-Saghr Printed 2006)
And in a supporting narration it states:

Ten rewards are written for each gesture that a man gestures with
during his prayer. For each finger there is a reward.
This adth is explained by the very ab who reported it, Uqbah ibn mir

as recorded by al-fidh Ibn ajar al-Asqaln in Fat al-Br:
605

Al-Istidhkr Volume # 2 Page # 122
607
al-Jmi as-Saghr adth # 1007 graded as asan in al-Sirj al-Munr Takhrj al-Jmi usSaghr Volume # 1 Page # 191
606
138

Every time someone performs Raf (al-Yadayn) they will get ten
rewards, for each finger there is a reward. [ 608 ]
Therefore, the one who performs Raf al-Yadayn while initiating the prayer,
while going into the state of Ruk and while rising up from it, will be acting in
accordance with the established Sunnah. They will also be earning an extra
twenty rewards per rakah. The one who abandons Raf al-Yadayn while going
into Ruk and while rising up from it, will not only be abandoning the
established Sunnah but they will also lose six hundred and eighty rewards
every day only during their obligatory and basic Sunnan prayers! Since there
are 17 rakat of obligatory prayers in a day and 17 rakat of Sunnan prayers
in a day (including witr). Imagine if we count all the Sunnan prayers, the Qiym
ul-Layl and Tarwh! How much reward will one lose everyday just from
abandoning Raf al-Yadayn? In the words of Imm Amad bin anbal
that even if the prayer of the one who does not perform Raf al-Yadayn is valid,
it is lacking the full reward, thus incomplete.
The one who knows all the proofs establishing the practice of Raf al-Yadayn,
yet abandons it indeed abandons the Sunnah! Al-fidh Ibn Qayyim
reports from Imm Amad bin anbal that he said:
The one who abandons Raf al-Yadayn has abandoned the Sunnah!
[ 609 ]
(al-Jawziyyah, Raf al-yadayn f a-alh Printed 2009)
The eminent scholars of the past who did not perform Raf al-Yadayn due to
the fact that the evidences had not reached them or those people today who
still do not have access to these proofs, will have an excuse in front of Allh

608
609
but those whom the proofs have reached, then it is not permissible

139
for them to abandon the Sunnah, as Allh has warned us in the

Qurn:
And let those who oppose the Messenger's commandment (i.e. His
Sunnah) beware, lest some Fitnah (afflictions) befall them or a painful
torment be inflicted on them. [ 610 ]
In closing, every Muslim should contemplate on the words of the great
scholar of Islm, Imm ash-Shfa who said:

It is not permissible for anyone who hears the adth of Raslullh
regarding Raf al-Yadayn while initiating the prayer, while going
into the state of Ruk and while rising up from it, to leave Raf alYadayn, since performing Raf al-Yadayn is emulating His action
[ 611 ]
(as-Subk Printed 1992)
And Allh knows best.
610
611
Qurn 24:63
Tabaqt ash-Shfiiyyah al-Kubr Volume # 2 Page # 100
140
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The Preferred Opinion

Regarding the Issue of Raf al-Yadayn

The Issue of Raf al-Yadayn

The Issue of Raf al-Yadayn

The adth of W`il bin ujr Confirming Raf al-Yadayn. ............................ 87

The Issue of Raf al-Yadayn

May peace and blessings be upon our Prophet

Muammad and his family and all his companions, to proceed:

Indeed in the Messenger of Allh (Muammad )you have an

The Issue of Raf al-Yadayn

And Allh has ordered us in the Qurn:

Allh has warned us in the Qurn:

The Issue of Raf al-Yadayn

The Issue of Raf al-Yadayn

Rather this is a humble attempt by a weak slave

Pray as you have seen me praying [ 6 ]

a al-Bukhr adth # 6734

The Issue of Raf al-Yadayn

About the Author

About the Author |

The Issue of Raf al-Yadayn

for teaching me and

inspiring me. I also want to thank ash-Shaikh Dr. Ubaid-ur-Ramn bin

for his support, review and input. I want to thank all

The Issue of Raf al-Yadayn

the abah who

narrators who are

are all trustworthy,

not relied upon at

their narrations are

they are not

Black represents the

who are accused of

narrators who are

narrators who are

being liars and

not relied upon.

not reliable but not

The Issue of Raf al-Yadayn

The Issue of Raf al-Yadayn

of Madnah. The majority of northern Africa follows the Mlik Madh-hab.

The Issue of Raf al-Yadayn

Tbi al-Tbin () : In Islmic terminology the term Tbi al-Tbin

The Issue of Raf al-Yadayn

Evidences Against Performing of Raf al-Yadayn

Sunan Ab Dwd adth # 748

Evidences Against Performing of Raf al-Yadayn |

The Issue of Raf al-Yadayn

We were informed by Uthmn bin Ab Shaybah

In the famous explanation of Sunan Ab Dwd, Awn al-Mabd Shar Sunan

Sunan Ab Dwd adth # 748

Evidences Against Performing of Raf al-Yadayn |

The Issue of Raf al-Yadayn

Awn al-Mabd Shar Sunan Ab Dwd Volume # 3 Page # 449

Evidences Against Performing of Raf al-Yadayn |

The Issue of Raf al-Yadayn

The great scholar of adth, al-fidh Ibn ajar al-Asqaln states in

Al-fidh Ibn ajar al-Asqaln himself graded it to be weak and

At-Tamhd lim fl-Muwatta' min al-Ma`n wal-Asnd Volume # 3 Page # 220

Evidences Against Performing of Raf al-Yadayn |

The Issue of Raf al-Yadayn

Nayl al-Awtr of Imm Al ash-Shawkn Volume # 2 Page # 537

Evidences Against Performing of Raf al-Yadayn |