Rafa-e-dain, What is correct Position in Ahadith; Controversy associated with to do or not to do

A big Caution

There is no doubt that Doing Rafa Dayn before and After Ruku is also Proven from Ahadith. And not doing it also proven from Ahadith


There is no controversy over it. The  difference between four Imam is only that wheather it is superior to do or not do

Here Controversy in India Pakistan Bangladesh is because of some Ahle Hadith/ Indian Salafi Brothers who alleged that Imam Abu Haneefa position is wrong /those who are not doing they are wrong or their Salat is not according to Sunnah.


 So Here Ahadith is being Presented to establish that Prophet did both at different point of time and doing/Not Doing both are Sunnah. Hanafi Position is that it is better not to do but Doing it also correct.

However, before all else it should be borne in mind that the debate is not regarding one method being prohibited and another permissible or Fardh. 

The discussion is not to establish the supremacy of one opinion over to other But to teach the muslims that there is difference of opinion and it is natural based on Ahadith.And both group has evidence from Hadith to support its position.

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2. No True Islamic scholar say that one is correct other is wrong . All true scholar are agreed that all are correct method.

(Only some You Tube sheikh/TV Scholar/Islamic Forums by misguided Muslims with little knowledge and little Taqwa for their Publicity stint  tells that My method is correct other is wrong. etc) 

3.THOSE GROUP VERBAL FIGHTER ON INTERNET  WHO ARE CLAIMING THAT ONLY ABOVE CHEST/ONLY BELOW NAVEL IS CORRECT .....TRY TO DOWNGRADE OTHERS.....

4.THEY ARE INNOCENT MUSLIMS WHO ARE ACTUALLY DESTROYING ISLAM UNDER COVER OF TRUE ISLAM.

5.O Muslims..........Dont be silent and mute spectator in this Hanafi-Salafi Group Fighting that is destroying Islam

Go to house of Verbal groupism fighter in your locality with Hadith Knowledge and convince them to stop their Groupism

 Otherwise they will destroy the Islamic Fabric making the muslims fools........These Group Fighter are ignorant Brothers Just you present Hadith they will fade away very fast.....

They dont have any good work.......Just only know to  confuse Muslim.....If you are not offering Namaz they will not come to convince you for offering Namaz ...but if you will start they will come to confuse........

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Ahle Sunnat Ulema are of the view that in matter of Fiqh (Jurisprudence) their are some acceptable difference of opinion between scholars.

For certain Issues there are many Ahadith narrated by Different Sahaba as they saw Prophet on different occasionon/at different point of time.


Accordingly on a Particular Issue more than one Position is obvious like Ameen Loud/Silent are Possible and correct as prophet did differently at different point of time and sahaba reported as they saw.

But the painful part is some Ghair Muqallid/Ahle Hadith brothers claim that only they are correct others as wrong.

By this way Indirectly/unknowingly they are denying some of the Ahadith of Rasulullah S.A.W. in order to prove that only they are correct. It is a grave mistake. 

Their Claim has confused some less knowlagable Muslims and they at times argue and fight without knowing the complete picture and who donot know the Ahadith refrence of Ruling by Imam Abu Haneefa R.A.It is creating conflict/debate and sometimes they abuse each other on Face book/You tube.

May Allah help the Muslim Ummah.(Ameen)

What is Rafa Yadain

Rafa’ Yadain is an Arabic expression, meaning the ‘raising of the two hands.’ .’ Specifically, it refers to the practice of raising the hands to the ears during certain parts of Salah (other than the first Takbir at the beginning of a Salah). For example, some Muslims raise their hands to the ears prior to doing Ruku’.Some do not Raise.

According to the Hanafis however, the Prophet (peace and blessings of Allah be upon him) later in his life stopped this practice and thus the Hanafis believe the practice is now abrogated. So Hanafis do not perform Rafa’ Yadain, whether they behind an Imam, or performing Salah alone. 

AHADITH FOR HANAFI POSITION

AHAADITH OF SAYYIDINA RASULULLAH

Sallallahu alayhi wa aalihi wa Sallam

Proof 1

Uthmaan Bin Abi Shaibah - Wakee' - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said: Abdullah Bin Mas'ood (radhiyallahu anhu) said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?� Alqamah said: �Then he (Ibn Mas'ood) performed Salaat and he did not raise his hands except once.' (Abu Dawood)

Proof 2

Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:  �He (Ibn Mas'ood) raised his hands in the beginning once.� Some narrators said: �one time'. (Abu Dawood)

Proof 3

Hannaad - Wakee' - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: �Abdullah Bin Mas'ood (radhiyallahu anhu) said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He (Ibn Mas'ood) then performed Salaat and he did not raise his hands except in the beginning once.' Tirmithi added also that in this regard there is also the narration of Baraa' Bin Aazib (radhiyallahu anhu): Tirmithi said: �The Hadith of Ibn Mas'ood is Hasan. *This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sallallahu alayhi wa Sallam) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).� * i.e. The view of Ibn Mas'ood (radhiallahu anhu).

Proof 4

Mahmud Bin Ghailaan al-Marwazi - Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas'ood): �Verily he said: �Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He then performed Salaat and he did not raise his hands except once.� (Nasaai)

Proof 5

Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said: �Ibn Mas'ood (radhiyallahu anhu) said: � Should I not perform for you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?' He then performed Salaat and he did not raise his hands except once.� (Ahmad in his Musnad)

Proof 6

Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas'ood radhiyallahu �anhu) said: �Should I not apprise you of the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?� Alqamah said: �He (Ibn Mas'ood) then stood up and firstly raised his hands. Thereafter he never repeated it.� (Nasaai)

Proof 7

Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas'ood (radhiyallahu anhu) said: "Should I not show you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?" "He then (performed Salaat) and did not raise his hands except once." (Abu Bakr Bin Abi Shaibah in his Musannaf)

Proof 8

Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas'ood - radhiyallahu anhu) said: �I performed Salaat with Nabi (Sallallahu alayhi wa Sallam), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.� (Daara Qutni) Ibn Adi has also narrated the above Hadith with his sanad.

Proof 9

Ibn Abi Dawood - Nu'aim Bin Hamma.ad - Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas'ood - radtfiyallahu anhu) narrated that Nabi (Sallallahu alayhi wa Sallam) would raise his hands in the first Takbeer. Then he would not do so again. (Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 10

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

Proof 11

Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said: �I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sallallahu alayhi wa Sallam) raise his hands when he commenced Salaat, when he made ruku' and when he lifted his head from ruku'.' Ibraaheem said: �If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas'ood) saw him (Rasulullah - Sallallahu alayhi wa Sallam) fifty times not doing this.� (Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 12

Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said: �I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands before ruku' and after ruku'. I narrated this to Ibraaheem who became angry and said: �Waa-il (radhiyallahu anhu) saw him. Ibn Mas'ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?� (Tahaawi - Ma-aanil Aathaar)

Proof 13

The companions of Abu Hanifah said: �Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas'ood (radhiyallahu anhu) �Verily Nabi (Sallallahu alayhi wa Sallam) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it. (The As-haab of the Masaaneed of Immam Abu Hanifah) Many other Muhadditheen have similarly narrated in their treatises, compilations and books. Some of the asaaneed (chains of narration) of the Hadith of lbn Mas'ood (radhiyallahu anhu) are jayyid (excellent) in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim. Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas'ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas'ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in his Talkhees on the Takhreej of Zaila-ee on Hidaayah.� In a Saheeh Sanad of this Hadith in the Masnad of Abu Bakr Bin Abi Shaibah are five narrators besides Abdullah Ibn Mas'ood (radhiyallahu anhu), viz. Wakee', Sufyaan, Aasim Bin Kulaib, Abdur Rahmaan Bin al-Aswad and Alqamah. The following are the comments of the authorities of Hadith on the status of these five narrators: 1) Wakee'  Hafiz Ibn Hair says in Tahzeebut Tahzeeb: �Wakee' Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known as Abu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee' and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi. Abdullah Bin Ahmad Bin Hambal narrating from his father said: �I have not seen a greater man of knowledge and a man with a greater memory than Wakee'.'� Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said: �Wakee' was the Imaam of the Muslimeen in his time.� Ibn Ma'een said: �I have not seen a better person than Wakee'.� According to Mulla Ali Qaari, Wakee' was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee' to Yahya Bin Saeed. He classified Wakee' as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee'. 2) Sufyaan Bin Saeed Bin Masrooq Thauri Kufi  According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen. Abu Aasim said: �Sufyaan is the Ameerul Mu'mineen in Hadith.' Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan. All the narrators of the Sihaah Sittah narrate from Sufyaan. 3) Aasim Bin Kulaib  Mulla Ali Qaari states with regard to Aasim: �He is Sadooq (extremely truthful), Thiqah (an authoritative and authentic narrator).� Yahya Bin Ma-een and Nasaai testified to his authenticity and authority in Hadith. Ibnul Qattaan al-Maghribi and Ibn Ham are renowned in Hadith circles. They are extremely severe in assessing narrators. Both have testified to the authenticity of Aasim BinKulaib. Muslim, Abu Dawood, Nasaai, Ibn Majah and Tirmithi narrated his ahaadith. 4) Abdur Rahmaan Bin al-Aswad  Mullah Ali El-Qaari says in his Tazkirah that Abdur Rahmaan is among the noblest Taa-bieen. His daily practice was 700 raka'ts Nafil Salaat. He would perform Ishaa and Fajr Salaat with one wudhu. He was an embodiment of Ibaadat. In Tahzeebut Tahzeeb , Hafiz says: �Abdur Rahmaan Bin al-Aswad heard Ahaadith from his paternal uncle, Alqamah Bin Qais. Aasim Bin Kulaib and others narrate from Abdur Rahmaan al-Aswad. Ibn Ma'een, Nasaai, Ajal, Ibn Kharraash and Ibn Hibbaan declared him a Thiqah (reliable and authentic narrator). The authors of Sihah Sittah narrated from him. 5) Alqamah Bin Qais  According to Mulla Ali Qaari in Tazkirah, Alqamah was a senior Taabiee. He narrated Ahaadith from Abdullah Ibn Mas'ood and other Sahaabah (radhiyallahu anhum). There is consensus of the Ulama on his greatness. Ibraaheem Nakha'i said: �Alqamah resembled Abdullah Ibn Mas'ood (radhiyallahu anhu).� Besides Ibn Majah all the other Muhadditheen narrate his ahaadith. He is of the second generation Muhadditheen. The integrity and authority of these five illustrious narrators are unimpeachable. Thus, the sanad of the Hadith in Musnad ofAbu Bakr Bin Abi Shaibah is Saheeh on the basis of the conditions of Bukhaari and Muslim. Similarly, the Sanad of Abu Dawood is Saheeh on the basis of the conditions of Bukhaari and Muslim. In the Sanad of Abu Dawood appears an extra narrator, viz. Uthmaan Bin Abi Shaibah from whom all the compilers of Sihah Sittala narrate, besides Tirmithi. The Sanad of the Hadith of Tirmithi is Saheeh on the basis of Muslim's conditions. The sanad of Nasaai too is Saheeh in terms of the conditions of Bukhaari and Muslim because in this Sanad only Mahmud Bin Ghailaan has been added to Ibn Abi Shaibah. Besides Abu Dawood the other compilers of the Sihah Sittah narrated ahaadith from him (Mahmud Bin Ghailaan). Similarly the sanad ofImaam Abu Hanifah regarding the Hadith of Ibn Mas'ood (radhiyallahu anhu) is Saheeh because all the narrators besides Hammaad Bin Abi Sulaimaan are reliable (thiqah) in terms of the conditions of Bukhaari and Muslim. Besides Bukhaari, Muslim and other Muhadditheen narrate from Hammaad Bin Abi Sulaimaan. Thus, his sanad is Saheeh in terms of Muslim. The Hadith of Baraa' Bin Aazib (radhiyallahu anhu) also conin'ms that Rasulullah (Sallallahu alayhi wa Sallam) raised his hands only once at the time of Takbeer Tahreemah. His Hadith is narrated by Abdur Razzaaq, Ahmad, Abu Dawood, Ibn Abi Shaibah, Tahaawi, Daara Qutni and others.  Proof 14 Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa' Bin Aazib (radhiyallahu anhu) said: �When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.� (Abdur Razzaq' s Jaami')   Proof 15 Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa' Yadain) in that Salaat.� (Musnad Ahmad ibn Hambal)   Proof 16 Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa' (radhiyallahu anhu) said: �Verily, Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).� (Abu Dawood)   Proof 17 Abu Dawood - Husain Bin Abdur Rahmaan - Wakee' - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �I: saw Rasulullah (Sallallahu alayhi wa Sallam) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).� (Abu Dawood)   Proof 18 Abu Bakr Bin Abi Shaibah - Wakee' - Ibn Abi Lailaa - Hakam and Isaa - Abdur Rahmaan Bin Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said:  �Verily, when Rasulullah (Sallallahu alayhi wa Sallam) commenced the Salaat, he would raise his hands, then he would not raise them (again) until he had completed (the Salaat).� (Abu Bakr Bin Abi Shaibah)   Proof 19 Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa' Bin Aazib (radhiyallahu anhu) said: �When Nabi (Sallallahu alayhi wa Sallam) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa' Yadain).� (Sharh Sunanul Aathaar)   Proof 20 Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa' (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar)   Proof 21 Tahaawi - Muhammad Bin Nu'maan - Yahya Bin Yahya-narrates from both: Wakee' - Ibn Abi Lailaa - his brother Hakam - Ibn Abi Lailaa (both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) a similar Hadith. (Sharhu Sunanul Aathaar)   Proof 22 Daara Qutni - Ahmad Bin Ali Bin Alalaa' - Abul Ash'ath - Muhammad Bin Bakr - Shu'ba - Yazeed Bin Abi Ziyaad said: �I heard Ibn Lailaa say: �I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka'b Bin Ujrah. He (Baraa) said: �I saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands when he commenced Salaat in the first Takbeer.'� (Daara Qutni)   Proof 23 Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa' Yadain) until he had completed his Salaat.� (Daara Qutni) In other words, after Salaat Sayyidina RasuluUah (Sallallahu alayhi wa Sallam) would lift his hands when making dua.   Proof 24 Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly. (Daara Qutni)   Proof 25 Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said: �I saw Rasulullah (Sallallahu alayhi wa Sallam) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.� (Daara Qutni) Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa' Bin Aazib (radhiyallahu anhu). Some of the asaaneed (plural ofsanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them. Among the Saheeh asaaneed of this Hadith is the sanad of Abdur Razzaaq. In his sanad are three narrators, viz. Ibn Uyainah, Yazid and Abdur �Rahmaan. With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah , Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa. Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him. Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta'leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith. Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to the Muhadditheen, he is flawless . The compilers of the Sihah Sitta narrate his Ahaadith. Thus, the sanad of Baraa's Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. .... Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.   Proof 26 Jaabir (radhiyallahu unhu) said: �Rasulullah (Sallallahu alayhi wa Sallam) came out (from his house) towards us and said: �Why do I see you raising your hands as if(your hands) are the tails of mischievous horses. Be tranquil in Salaat.'� According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said: �We use to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam). When he said �Assalamu Alaikum', we would indicate with our hands on both sides. Then Rasulullah (Sallallahu alayhi wa Sallam) said: �What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.� The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa' Yadain which is the issue now under discussion. The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat. Imaam Jamaalud-Deen Zaila'i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti � are one and the same, stating that it is not said to a person raising his hands upon making salaam: �Be tranquil in Salaat�. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku' or Sujood or when he stands up for the second, third or fourth rak'at. The application of these words to the latter sense is manifestly clear. Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasion whilst the second was narrated by another raawi on a separate occasion. Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same. In Hadith No. 26 the raawi says: Rasulullah (Sallallahu alayhi wa Sallam) came out towards us and said ...� This indicates that Rasulullah (Sallallahu alayhi wa Sallam) said these words when he entered the Musjid whilst the Sahaabah were engaged in Salaat. In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states: �When we used to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam)...� The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sallallahu alayhi wa Sallam) spoke after having lead the Sahaabah in Jama'ah (congregational) Salaat when he (Sallallahu alayhi wa Sallam) observed them raising their hands. The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaafthat these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.   Proof 27 Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows: Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sallallahu alayhi wa Sallam) said: �Do not raise the hands except in seven places. When commencing Salaat. When entering Musjidul Haraam and seeing the Baitullah. When standing on Marwah. When making Wuqoof with the people in Arafaat. At Muzdalifah. At Maqaamain. When pelting the Jamrah.� (Tibraani)                                                                                                                      ~ lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee' narrated this Hadith also, the sanad being as follows: Wakee' - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).   Proof 28 Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu). Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya'qoob Muhammad Bin Ishaaq - Hasan Bin Rahee' - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith: �When Rasulullah (Sallallahu alayhi wa Sallam) would open the Salaat, he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).' (Baihaqi) Commenting on this narration, Imaam Baihaqi said: �Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.� Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic. In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments: �I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic). Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it. It is Mursal Jayyid (excellent). If you desire to view my findings take a look at �Nailul Farqadain'.�   Proof 29 Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said: �I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.� (Musannaf Ibn Abi Shaibah) Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad. The author of Bazlul Majhood states that the above Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma'een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.   Proof 30 Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said: �Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.' (Muatta Imaam Muhammad)   Proof 31 Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father�(Kulaib Jarmi) who said: �Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.� (Ibn Abi Shaibah) This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.   Proof 32 Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above). (Ibn Abi Shaibah) Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission. Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa' Yadain if it was the permanent practice of Rasulullah (Sallallahu alayhi wa Sallam). Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa' Yadain was abrogated. Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari: �The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.� Hafiz said in ad-Diraayah: �Its narrators are thiqah(reliable):� Zaila'i said: �It is an authentic narration.   Proof 33 Imaam Muhammad - Thanri - Husain - Ibraaheem , Ibn Mas'ood (radhiyallahu anhu) - he (i.e. Ibn Mas'ood) would raise his hands when opening Salaat. (Muatta Imaam Muhammad)   Proof 34 Ibn Abi Shaibah - Wakee' - Masrood _ Abi Mas'ood - Ibraaheem narrated that Abdulla,h Ibn Mas'ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands. (Ibn Abi Shaibah) Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith.) The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas'ood (radhiyallahu anhu). However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas'ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas'ood (radhiyallahu anhu). Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha'i) and A'mash: �A'mash: When you relate a Hadith to me please do name the chain of narrators. Ibraaheem: When I say: �Abdullah said,' it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: �So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.� The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas'ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas'ood), acclaims: �The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha'i is the most enlightened of all people with regard to Abdullah (Bin Mas'ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.�   Proof 35 Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said: �I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).� (Muatta Imaam Muhammad)   Proof 36 Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said: �I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).� (Musannaf Ibn Abi Shaibah)   Proof 37 Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said: �I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.� (Sharh Ma-aanil Aathaar) Commenting on this Hadith, Imaam Tahaawi said: �This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sallallahu alayhi wa Sallam) making rafa' (raising the hands) then he abandoned it after Nabi (Sallallahu alayhi wa Sallam). It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sallallahu alayhi wa Sallam)doing. Thus the proof for this has been established.� Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma'rifah narrated it. The sanad of Tahaawi for this Hadith is Saheeh. Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa' Yadain at the time of ruku' and when rising from ruku': Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas'ood (radhiyallahu anhu), Ibraaheem Nakha'i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha'bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.   Proof 38 Abu Bakr Bin Ayyaash narrates that Mujaahid said: �I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).� This sanad is Saheeh. When a Sahabi's action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated. Al-Qastalaani in Sharh Bukhaari claims that Abu Bakr Bin Ayyaash, narrator in the sanad (of No. 38 above) is dhaeef (weak). However, this clai~ itself is weak and incorrect because Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith. Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash's) ahaadith being accepted and narrated by Bukhaari and Muslim. Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: �He (Ayyaash) is truthful�. Yahya Bin Ma-een said: �He is Thiqah.�   Proof 39 It is narrated from Abu Hurairah (radhiyallahu anhu) that he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): �Allaahu Akbar. He would say as well: �I am more of a resemblance to the Salaat of Rasulullah (Sallallahu alayhi wa Sallam) than you.�  (Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)   Proof 40 Ahmad bin Yoonus - Abu Bakr Bin Ayyaash: �I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.� (Tahaawi)   Proof 41 Yet another Hadith in substantiation of the Hanafi practice of only raising the hands at the beginning of Salaat is one narrated by Baihaqi in al-Khilaafiyyaat and Zaila'i in Nasbur Raayah from Ibn Umar (radhiyallahu anhu): �Verily, Nabi (Sallallahu alayhi wa Sallam) used to raise his hands when commencing Salaat. Then he would not do so again.� Haakim said that this Hadith is Baatil (false)and Mawdhoo' (fabricated). However this claim of Haakirn is itself Baatil. The Ahnaaf state that Haakim's claim is utterly baseless. Haakim could not find anyone on the sanad of the Hadith whom he could disparage. Shaikh Aahid as-Sindi averred that its narrators are authentic and reliable. This he stated in al-Mawaahibul Lateefah. It should be borne in mind that Hadhrat Ibn Mas'ood (radhiyallahu anhu) was a very senior Sahaabi who was constantly in the company of Rasulullah (Sallallahu alayhi wa Sallam), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah's family) was created. He followed Rasulullah (Sallallahu alayhi wa Sallam) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa' Yadain categorically confirms that Rasulullah (Sallallahu alayhi wa Sallam) had discontinued the earlier practice of raising the hands. An argument advanced to refute the Hanafi argument is that the Hadith of Baraa' Bin Aazib (radhiyallahu anhu) has been proclaimed to be dhaeef since one of the narrators in one of the Chains is Muhammad Bin Abi Lailaa who has been described as dhaeef by Abu Dawood. This argument holds no substance because the Hanafi case is not based solely on the Hadith of Baraa Bin Aazib (radhiyallahu anhu) with the sanad in which Muhammad Bin Abi Lailaa appears. There are a number of Saheeh asaaneed (Chains of narration) in which Muhammad Bin Abi Lailaa does not feature at all. Thus, the many other Saheeh asaaneed serve to corroborate the sanad in which Muhammad Bin Abi Lailaa features. The cumulative effect of the Saheeh asaaneed of the Hadith of Baraa' Bin Aazib (radhiyallahu anhu) elevates the sanad in which appears Muhammad Bin Abi Lailaa, hence that Hadith too is acceptable. Furthermore, some of these ahaadith are authentic in terms of the conditions of either both Bukhaari and Muslim or in terms of the conditions of one of them, especially the sanad of Abdur Razzaaq. The authenticity of Abdur Razzaaq's sanad is based on the conditions of both El-Bukhaari and Muslim. The argument that Yazeed Bin Ziyaad in this sanad is weak, is not valid because in Sharhul Bukhaari, Aini states: �Undoubtedly, this Yazeed has been authenticated (declared as Thiqah) by AI-Ajli, Ya'qoob Bin Sufyaan, Ahmad Bin Saalih, Sabaahi and Ibn Hibbaan.� Also Muslim and Ibn Khuzaimah record his narration in their Saheeh. Moreover, Yazeed is not the solitary narrator of this Hadith. Isaa Abdur Rahmaan too narrated it from lbn Abi Lailaa. Similarly, Hakam has narrated it also from Ibn Abi Lailaa as recorded by Abu Dawood and others. In his Tahzeeb, Hafiz says that Muslim has also narrated the Hadith of Yazeed. Since this narrator, viz. Yazeed, is among the narrators of Saheehain (Bukhaari and Muslim), no credence can be accorded to anyone who seeks to impugn him.