‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”

Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)
 

‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’.
(Abu Dawood)

“Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’

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 (Sall Allahu alaihi wa Aalihi wa Sallim) 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).
 

‘Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’

He then performed Salaat and he did not raise his hands except once.” 
(Nasaai)
 

‘ Should I not perform for you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?’

He then performed Salaat and he did not raise his hands except once.” 
(Ahmad in his Musnad)
 

“Should I not apprise you of the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?”

Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.”
(Nasaai)
 

"Should I not show you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"

"He then (performed Salaat) and did not raise his hands except once." 
(Abu Bakr Bin Abi Shaibah in his Musannaf)
 

“I performed Salaat with Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
(Daara Qutni)

Ibn Adi has also narrated the above Hadith with his sanad.
 

“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sall Allahu alaihi wa Aalihi wa Sallim) fifty times not doing this.”
(Tahaawi - Sharhi Ma-aanil Aathaar)
 

“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?”
(Tahaawi - Ma-aanil Aathaar)
 

“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it.
(The As-haab of the Masaaneed of Immam Abu Hanifah)

Many other Muhadditheen have similarly narrated in their treatises, compilations and books.

Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood (radhiyallahu anhu) are jayyid (excellent) in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.

Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in 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 (Sall Allahu alaihi wa Aalihi wa Sallim) 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.
 

“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.”
(Abdur Razzaq’ s Jaami’)
 

“When Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.”
(Musnad Ahmad ibn Hambal)
 

“Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).”
(Abu Dawood)
 

“I: saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).”
(Abu Dawood)
 

“Verily, when Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) 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)
 

“When Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) 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)
 

1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa

“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 (Sall Allahu alaihi wa Aalihi wa Sallim) raising his hands when he commenced Salaat in the first Takbeer.’”
(Daara Qutni)
 

In other words, after Salaat Sayyidina RasuluUah (Sall Allahu alaihi wa Aalihi wa Sallim) would lift his hands when making dua.
 

“I saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) 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.
 

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 (Sall Allahu alaihi wa Aalihi wa Sallim). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) 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 (Sall Allahu alaihi wa Aalihi wa Sallim) came out towards us and said ...” This indicates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) 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 (Sall Allahu alaihi wa Aalihi wa Sallim)...”

The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sall Allahu alaihi wa Aalihi wa Sallim) 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.
 

Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said:
“Do not raise the hands except in seven places.

1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.”

Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (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 (Sall Allahu alaihi wa Aalihi wa Sallim) 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’.”
 

“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.
 

“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)
 

“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.
 

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 (Sall Allahu alaihi wa Aalihi wa Sallim). 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.
 

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.”
 

“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)
 

“I did not see Ibn Umar (radhiyallahu anhu)raising his hands except in the beginning of opening (the Salaat).”
(Musannaf Ibn Abi Shaibah)
 

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

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

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

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.”
 

(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)
 

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 (Sall Allahu alaihi wa Aalihi wa Sallim), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah’s family) was created. He followed Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa’ Yadain categorically confirms that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) 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.

In view of what Hadhrat Shah Kashmiri Sahib has stated, the Ahaadith that support the Hanafi view are indeed numerous. It would require a few volumes to attempt to record them. It this brief booklet only those Ahaadith have been recorded that explicitly negate Raf’ Yadain.