The guidelines and conditions of permissible nasheeds:
By studying the words of the scholars and trustworthy Shaykhs we may compile a list of guidelines and shar’i conditions which must be fulfilled for the nasheed to be permissible. That includes:
1. The words of the nasheed must be free of haraam and foolish words.
2. The nasheed should not be accompanied by musical instruments. No musical instrument is permitted except the duff for women on certain occasions. See the answer to question no. 20406.
3. It should be free of sound effects that imitate musical instruments, because what counts is what appears to be the case, and imitating haraam instruments is not permissible, especially when the bad effect is the same as that which happens with real instruments.
4. Listening to nasheed should not become a habit which takes up a person’s time and affects his duties and mustahabb actions, such as affecting his reading of Qur’aan and calling others to Allaah.
5. The performer of a nasheed should not be a woman performing in front of men, or a man with an enchanting appearance or voice performing in front of women.
6. One should avoid listening to performers with soft voices who move their bodies in rhythm, because there is fitnah in all of that and it is an imitation of the evildoers.
7. One should avoid the images that are put on the covers of their tapes, and more important than that, one should avoid the video clips that accompany their nasheeds, especially those which contain provocative movements and imitations of immoral singers.
8. The purpose of the nasheed should be the words, not the tune.
There follow some of the comments of the scholars which include the guidelines and conditions mentioned above
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for detail and complete Ruling
http://islamqa.com/en/ref/91142/nasheed.
Conditions of nasheed being permissible
Conditions of nasheed being permissible
Issue of Raful Yadayn
Issue of Raful Yadayn
Praise be to Allaah.
The hadeeth to which the questioner refers was narrated by al-Bukhaari (735) and Muslim (390) from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise his hands to shoulder level when he started to pray, when he said “Allaahu akbar” before bowing in rukoo’, and when he raised his head from rukoo’.
The majority of scholars followed this hadeeth and said that it is mustahabb for the worshipper to raise his hands at the points mentioned in the hadeeth.
Imaam al-Bukhaari (may Allaah have mercy on him) wrote a separate book on this issue which he called Juz’ fi Raf’ al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhaari said, “Al-Hasan did not exclude any of the Sahaabah from that, and it was not proven that any one among the Sahaabah did not raise his hands.”
See al-Majmoo’ by al-Nawawi, 3/399-406.
We do not know whether the ahaadeeth about raising the hands reached Abu Haneefah (may Allaah have mercy on him) or not, but they did reach his followers. But they did not follow them because they had other ahaadeeth and reports which said that the hands should not be raised except when saying “Allaahu akbar” at the beginning of the prayer.
These ahaadeeth include the following:
The hadeeth narrated by Abu Dawood (749) from al-Baraa’ ibn ‘Aazib, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action).
The hadeeth narrated by Abu Dawood (748) from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: “Shall I not lead you in prayer as the Messenger of Allaah (peace and blessings of Allaah be upon him) did?” Then he prayed and he only raised his hands once.
See Nasb al-Raayah by al-Zayla’i, 1/393-407.
But these ahaadeeth were classed as da’eef (weak) by the imams of hadeeth.
The hadeeth of al-Baraa’ was classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafa’i, al-Humaydi the shaykh of al-Bukhaari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhaari, and others.
The hadeeth of Ibn Mas’ood was classed as da’eef by ‘Abd-Allaah ibn al-Mubaarak, Ahmad ibn Hanbal, al-Bukhaari, al-Bayhaqi, al-Daaraqutni and others. Similarly, the reports which were narrated from some of the Sahaabah about not raising the hands are all da’eef. We have quoted above the words of al-Bukhaari (may Allaah have mercy on him): “…it was not proven that any one among the Sahaabah did not raise his hands.”
See Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223.
Once it is proven that these ahaadeeth and reports which say that the hands should not be raised are weak, then the ahaadeeth which say that the hands should be raised remain strong with no opposing reports. Hence the believer should not fail to raise his hands at the points in prayer described in the Sunnah. He should strive to make his prayer like the prayer of the Prophet (peace and blessings of Allaah be upon him) who said, “Pray as you have seen me praying.” (Narrated by al-Bukhaari, 631). Hence ‘Ali ibn al-Madeeni, the shaykh of al-Bukhaari, said: “It is the duty of the Muslims to raise their hands when they bow in rukoo’ and when they stand up from rukoo’.” Al-Bukhaari said: “ ‘Ali was the most knowledgeable of the people of his time.”
Once the Sunnah has been explained clearly, no one has the right to ignore it, following whoever among the scholars said that. Imaam al-Shaafa’i (may Allaah have mercy on him) said: “The scholars are agreed that if the Sunnah of the Prophet (peace and blessings of Allaah be upon him) becomes clear to a person, it is not permissible for him to ignore it in favour of the opinion of anyone.”
Madaarij al-Saalikeen, 2/335.
“If a man is following Abu Haneefah or Maalik or al-Shaafa’i or Ahmad, and he sees that the view of another madhhab concerning a given matter is stronger, and he follows that, then he has done well, and that does not detract from his religious commitment or good character. There is no scholarly dispute on this point. Rather this is more in accordance with the truth and is more beloved by Allaah and His Messenger.”
(Said by Shaykh al-Islam – may Allaah have mercy on him – in al-Fataawa, 22/247).
The scholars who said that the hands should not be raised based on their own ijtihaad are to be excused, for they will be rewarded for their ijtihaad and their seeking the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If a judge passes judgement based on his own ijtihaad and he is correct, he will have two rewards; if he passes judgement based on his own ijtihaad and he makes a mistake, he will have one reward.” (Narrated by al-Bukhaari, 7352; Muslim, 1716). See Raf’ al-Malaam ‘an al-A’immah al-A’laam by Shaykh al-Islam Ibn Taymiyah.
Note:
There is a fourth place where it is mustahabb to raise the hands during prayer; that is when standing up after the first Tashahhud for the third rak’ah.
May Allaah help us all to know the truth and follow it.
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
http://islamqa.com/en/ref/21439/raf
The hadeeth to which the questioner refers was narrated by al-Bukhaari (735) and Muslim (390) from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise his hands to shoulder level when he started to pray, when he said “Allaahu akbar” before bowing in rukoo’, and when he raised his head from rukoo’.
The majority of scholars followed this hadeeth and said that it is mustahabb for the worshipper to raise his hands at the points mentioned in the hadeeth.
Imaam al-Bukhaari (may Allaah have mercy on him) wrote a separate book on this issue which he called Juz’ fi Raf’ al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhaari said, “Al-Hasan did not exclude any of the Sahaabah from that, and it was not proven that any one among the Sahaabah did not raise his hands.”
See al-Majmoo’ by al-Nawawi, 3/399-406.
We do not know whether the ahaadeeth about raising the hands reached Abu Haneefah (may Allaah have mercy on him) or not, but they did reach his followers. But they did not follow them because they had other ahaadeeth and reports which said that the hands should not be raised except when saying “Allaahu akbar” at the beginning of the prayer.
These ahaadeeth include the following:
The hadeeth narrated by Abu Dawood (749) from al-Baraa’ ibn ‘Aazib, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action).
The hadeeth narrated by Abu Dawood (748) from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: “Shall I not lead you in prayer as the Messenger of Allaah (peace and blessings of Allaah be upon him) did?” Then he prayed and he only raised his hands once.
See Nasb al-Raayah by al-Zayla’i, 1/393-407.
But these ahaadeeth were classed as da’eef (weak) by the imams of hadeeth.
The hadeeth of al-Baraa’ was classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafa’i, al-Humaydi the shaykh of al-Bukhaari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhaari, and others.
The hadeeth of Ibn Mas’ood was classed as da’eef by ‘Abd-Allaah ibn al-Mubaarak, Ahmad ibn Hanbal, al-Bukhaari, al-Bayhaqi, al-Daaraqutni and others. Similarly, the reports which were narrated from some of the Sahaabah about not raising the hands are all da’eef. We have quoted above the words of al-Bukhaari (may Allaah have mercy on him): “…it was not proven that any one among the Sahaabah did not raise his hands.”
See Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223.
Once it is proven that these ahaadeeth and reports which say that the hands should not be raised are weak, then the ahaadeeth which say that the hands should be raised remain strong with no opposing reports. Hence the believer should not fail to raise his hands at the points in prayer described in the Sunnah. He should strive to make his prayer like the prayer of the Prophet (peace and blessings of Allaah be upon him) who said, “Pray as you have seen me praying.” (Narrated by al-Bukhaari, 631). Hence ‘Ali ibn al-Madeeni, the shaykh of al-Bukhaari, said: “It is the duty of the Muslims to raise their hands when they bow in rukoo’ and when they stand up from rukoo’.” Al-Bukhaari said: “ ‘Ali was the most knowledgeable of the people of his time.”
Once the Sunnah has been explained clearly, no one has the right to ignore it, following whoever among the scholars said that. Imaam al-Shaafa’i (may Allaah have mercy on him) said: “The scholars are agreed that if the Sunnah of the Prophet (peace and blessings of Allaah be upon him) becomes clear to a person, it is not permissible for him to ignore it in favour of the opinion of anyone.”
Madaarij al-Saalikeen, 2/335.
“If a man is following Abu Haneefah or Maalik or al-Shaafa’i or Ahmad, and he sees that the view of another madhhab concerning a given matter is stronger, and he follows that, then he has done well, and that does not detract from his religious commitment or good character. There is no scholarly dispute on this point. Rather this is more in accordance with the truth and is more beloved by Allaah and His Messenger.”
(Said by Shaykh al-Islam – may Allaah have mercy on him – in al-Fataawa, 22/247).
The scholars who said that the hands should not be raised based on their own ijtihaad are to be excused, for they will be rewarded for their ijtihaad and their seeking the truth, as the Prophet (peace and blessings of Allaah be upon him) said: “If a judge passes judgement based on his own ijtihaad and he is correct, he will have two rewards; if he passes judgement based on his own ijtihaad and he makes a mistake, he will have one reward.” (Narrated by al-Bukhaari, 7352; Muslim, 1716). See Raf’ al-Malaam ‘an al-A’immah al-A’laam by Shaykh al-Islam Ibn Taymiyah.
Note:
There is a fourth place where it is mustahabb to raise the hands during prayer; that is when standing up after the first Tashahhud for the third rak’ah.
May Allaah help us all to know the truth and follow it.
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
http://islamqa.com/en/ref/21439/raf
Issue of Raful Yadayn.
Issue of Raful Yadayn.
This is a short treatise prepared especially in examining the issue and answering the objections brought forth by people, concerning the issue of Raful Yadayn.
Alhamdulillah, the analysis and comments that have been made are extremely detailed and beneficial, without divulging into any personal attacks upon any madhab. To research and seek the truth is the way of the believers.
We pray to Allah that he guides us all. May Allah make this treatise a means of guidance. Aameen.
To raise the hands is sunnah, and has been quoted to the degree of tawatur from every generation of Muslims from the time of the Sahabah, Tabi'un and Tabi' Tabieen till today.
It is an undeniable fact that the reports concerning raising the hands at the time of rukoo' and when rising from it are mutawaatir from the Prophet sallallahu 'alayhi wa sallam.
In fact, the Imaam of the Hanafee Deobandees, Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.
Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah'' Imaam Bukhaari also mentions something similar to this in his juzz.
Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu 'alayhi wa sallam and the companions with strong and (Saheeh) authentic chains."
In Sa'ayah Sharh Waqaayah (2/213)
Shaah Waleeullaah Muhaddith Dehlawee said; "The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2/10), also in Kifaayah Liman Lahu Diraayah
Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-(ten) companions then that position (Saying or action) is given precedence and is also mutawaatir." (Bawaadir an-Nawaadir (p.136)(as is the case)
Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2/100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them'
Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.ll),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm.
Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34 Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220). One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.
It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul Barr (2/122).
The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Ilaneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from and on the other hand, accept statements in which people have "never" seen anyone perform such an action as well as statements claiming that raising the hands "was most likely not practiced widely during the time of the Tab'iun."? If the practice of raising the hands was mutawaatir, and indeed it has been proven that it was, how could it not have been practiced widely? By its very definition, mutawaatir indicates extensive practice in each generation. This throws grave doubts onto any statement in which someone claims they "never" saw anyone doing it or that "no one" ever did it or that the Prophet "never" raised his hands!
UNDERSTANDING IMAM ABU HANEEFAH'S POSITION
Sufyan bin Uyaynah reports that Imam Abu Hanifah and Imam Awzaee met and came together in Makkah. Imam Awzaee asked, 'What is it with you — and in one narration, with you people of Iraq, - that you do not raise your hands in salah at the time of bowing into ruk'you and rising therefrom?'...
If we proceed on the assumption that the narration about this discussion between Imaam Abu Haneefah and Imaam al-Awzaa'-ee is authentic, there are a number of observations that one can make:
1)In the narration Abu Haneefah said: "Because nothing authentic has been established about it from the Prophet." If this is what he said, one would have to concede that he did not know of any authentic hadeeth from the Prophet about raising the hands at ruku' etc. which is rather unusual given the fact that such hadeeth are mutawaatir! Perhaps this is why Imaam Abu Haneefah did not rule in favour of raising the hands because, according to his words here, he was completely unaware of anything authentic about it from the Prophet. However, what excuse do the later followers of his Madhab have now that those authentic mutawaatir hadeeth have come to light?
THE ISNAAD QUOTED BY ABU HANEFAH AND Al-AWZAA'EE
2)Here is the isnaad that Imaam Abu Haneefah quoted in support of not raising the hands: "Hammaad related to me from Ibraaheem from Alqamah and Aswad from Ibn Mas'ood..." Here is the isnaad that Imaam al-Awzaa'ee quoted in favour of raising the hands: "Zuhri narrated to me from Salim from his father
(Abdullah ibn Umar)."
A critical analysis of these two chains of transmission will reveal the following:
The isnaad quoted by Imaam al-Awzaa'ee is the shorter of the two and this is what is preferred in the science of hadeeth.
"...the students of hadeeth are concerned chiefly with attaining the briefest isnaad. " (Ibn al-Jawzee in Sayid ul-Khaatir, (p.216))
"Seeking the shortest isnaad is a sunnahfrom those who have preceded. "(al-Khateeb al-Baghdaadee in Al-Jaami Lee Akhlaaq ar-Raawee ))
According to Imaam Ahmed and Ishaaq ibn Rahawayyah the most authentic of all isnaads is 'az-Zuhree from Saalim ibn Abdullah from his father Abdullah ibn Umar' and this is the exact isnaad mentioned here by Imaam al-Awzaa'ee. (see Tayseer Mustalah al-Hadeeth, (p.37), of Dr. at-Tahhaan)
Looking at the strength of narrators in each isnaad one would have to conclude that the isnaad quoted by al-Awzaa'ee is the stronger of the two. Here is a quick overview of each narrator using Ibn Hajr's at-Taqreeb as a basis for their biographies:
ABU HANEEFAH'S ISNAAD
HAMMAD(He is Hamaad ibn Abee Sulaymaan)
Ibn Hajar said: "A faqeeh, truthful, has some vain fancies."
IBRAHIM (He is Ibrahim ibn Yazeed ibn Qays ibn al-Aswad al-Nakha'ee)
Ibn Hajr said: "A faqeeh, thiqah except that he commits a great deal of lrsaal (mursal narrations)."
ALQAMAH & ASWAD
(He is Alqamah ibn Qays ibn Abdullah al-Nakha'ee)
(He is Al-Aswad ibn Yazeed ibn Qays al-Nakha'ee)
Ibn Hajr said about Alqamah: "Thiqah, reliable, faqeeh, worshipper."
Ihn Hajr said about Aswad: "Thiqah excelled, faqeeh."
AL-AWZAA'EE'S ISNAAD
ZUHRI(He is Nfuhammad ibn Muslim ibn Ubaydallah ibn Abdullah ibn Shihaab az-Zuhri)
Ibn Hajar said: "The faqeeh, the haafidh, they are agreed on his high esteem and mastery."
SALIM (Salim ibn Abdullah ibn Umar ibn al-Khattaab)
Ibn Hajr said: "One of the great faqeehs (of Madinah), he was reliable, a worshipper, distinguished."
The Companions of the Prophet (saws)
What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below
Abu Hurairah
There are 5 narrations from him. Bukhaari mentions in his Juz Raf al-Yadain, by, Abu Dawood (1/108) with Au'n al-Ma'bood (1/268), Nasaa'ee (1/104), Ibn Maajah (1/62), Ahmad (2/132), Ibn Khuzaimah (1/344), ad-Daarqutnee (1/296). Dhahabee in Tadhkirrah tul-Huffaadh (1/444), Ibn Hajr in Al-Aa'maalee (p.357) [manuscript] authenticates this narration. He also authenticates it in Talkhees al Habeer (1/219), Khateeb Baghdaadee in Tareekh Baghdaad (7/394) Also in Musnad Shaamain of Tabaraanee [manuscript] (p.186). Ibn Abdul Barr in at-Tamheed (3/80) [manuscript]. Ponder upon this. The Tabi'ee and teacher of Imaam Abu Haneefah narrates that he saw [obviously after the death of the prophet] Abu Hurairah raise the hands in the various places in prayer, eg, whilst going into rukoo. Juzz of Raf al-Yadain of Bukhaari (p.63) and f amheed of Ibn Abdul Barr (1 /62]. Is it then a better practice to leave raising the hands?
Abdullah ibn Umar
21 Bukhaari (1/102) and also, Muslim, Abu Dawood (1/104), at-Tirmidhee, an-Nasaa'ee, Ibn Maajah, ibn Hibbaan, Sunan Kubraa of Baihaaqee (2/80), Ibn Khuzaimah, Maalik, nt-Tnbnraanee, ad-Daarqutnee (1/279), Ahmad, Musnad Abu Ya'aln (2/263), Umdatul Qaaree of Aynee Hanafee (5/277), Ibn Hajr in Fath-ul Baaree (2/222), Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/409), Talkhees al-IIabeer (1/218), Ad-Diraayah (1/153) of Ibn Hajr, Taareekh larjaan (p.433), Ma'rifah of Ilaakim (p.218), Humaidee (2/288) and At-Tamheed of Ibn Abdul Barr (5/65). In fact, Bukhaari reports in his Juzz (p.9) that, Ibn Umar after the passing away of the prophet used to throw pebbles at those who would not perform it. Obviously, this narration speaks for itself about the argument of abrogation or better to leave the raising of the hands.
Abdullah ibn Abbaas
Ibn Maajah (1/62), Abu Dawood (1/108) and it is saheeh as established by Bukhaari in his Juzz.
Anas ibn Maalik
Bukhaari mentions in his ]uzz that, Ibn Maajah, ibn Hibbaan, Ibn Abee Shaybah, ad-Daarqutnee all mention this narration. Abu Ya'laa (1/91) manuscript. Ibn Daqeeq said in At-Ta'leequl Mughnee (1/290), all of its narrators are reliable and authentic upon the conditions of Bukhaari and Muslim', Ibn Mulqm in Badr al-Muneer states,' its chain is authentic upon the conditions of Bukhaari and Muslim'. In total there are 7 ahaadeeth from Anas also reported in, Taareekh of Khateeb Baghdaadee (2/386), (4/183), Tabaraanee Awsth (2/102, 2/293, 1/20).
Abu Sa'eed al-Khudree
Bukhaari in his Juzz Raf al-Yadam (p.49), Mussannaf Ibn Abee Shaybah
Jaabir ibn Abdullah
There are 4 ahaadeeth from him. Ibn Maajah (1/62), and Ibn Hajr in Ad-Diraayah (1/154) and Bauseeree in Misbah uz-Zujaajah Fee Zawaa'id Ibn Maajah (1/108) said, all its narrators are trustworthy and acceptable. Likewise, Aabid Sindhee in A1-Mu\vaahib al-I.ateefah Sharh Musnad Abee Haneefah (1/162) states, Imaam Ilaakim and Baihaqee have authenticated this narration. Also in Ahmad (3/310), Ma'rifah Uloom al-IIadeeth of TIaakim (p.121), Akhbaar Asbahaan of Abee Nuaym (1/165), al-Mataalib al-Aaliyyah (1/69), Taareekh al-Kabeer of Bukhaari (4/105).
Abdullah ibn Amr ibn al-Aas
Baihaaqee in as-Sunan al-Kubraa (2/74)
Abu Moosaa al-Ash'aree
Ad-Daaraqutnee (1/296)
Abdullah ibn az-Zubair
Abu Dawood, Ahmad with references as under the note concerning Abu Bakr, above.
Al-Baraa' ibn Aazib'
Al-Baihaqee (2/77)
Maalik ibn al-Huwayrith
Al-Bukhaari (1/102) and also found with the same hadeeth in Muslim. Abu Dawood, Ibn Maajah, Ahmad, al-Baihaaqee, Abu Awaanah, Daarqutnee, Musnad Shaameen of Tabaraanee, Sharh us-Sunnah of Baghawee and others as mentioned by Bukliaari in his book of juzz Raf ul-Yadam (pp. 4-5)
Waa'il Ibn Hujr
There are 6 narrations from him. Nasaa'ee (1/105), Muslim (p.183), Bukhaari in his Juzz (p.8) mentions Abu Dawood Tayaalisee in his musnad (p-138), Ibn Maajah, Ahmad (4/318), ibn Hibbaan (3/352), ad-Daarqutnee, al-Baihaaqee as reporting the same. Also found in Al-Muntaqaa of ibn Jarood' (p.81), Sharh Maa'nee al-Aathaar of Tahaawee (1/132), Ilumaidee (2/342). The narration in Ilumaidee mentions the raising of the hands in the various positions from the prophet and then Wail states, 'I returned in the winter and saw the companions covered in large outer garments from beneath which they performed the raising of the hands'. It is therefore clear, that the companions as a whole performed this action and Wail did not exclude any one of them from such an action.
Abu Humayd as-Saa'idee
Mishkaat (1/86), which also quotes Ibn Maajah (1 /26), ad-Daarimee, and Tirmidhee who called this narration as 'hasan-saheeh'. Abu Dawood (p.7) mentions the same narration. Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'.
Umayr ibn Habeeb
Ibn Maajah
Umm ad-Dardaa
Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, 'The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220).
One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.
It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul barr (2/122). The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Haneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from it. (Baihaqee (2/83), Al-Muhazzab of Dhahabee (2/49), Jawaahir ul mukallah of Sakhawee (p.152). Therefore we find the superiority if this action from these narrations. But yet, one in the first three generations, from an authentic chain, have said that the prayer is less in reward if one performs this action.
The Practice Of The Four Rightly Guided Caliphs
What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below.
1) Abu Bakr as-Siddeeq
As-Sunan al-Kubraa of Baihaaqee (2/73-74) who also authenticated nil of its chain of narrators. Imaam Dhahnbee in Al-Muhaxxab (2/49) affirms what Baihnaqee said. Ilaafidh Sakhawee in Al-]a\vaahir ul Mukallalah ill Ahaadeth al Musalsalah (p.56) [manuscript] narrates the same. The hadeeth of Abu Bakr is reported with a full chain including the companions, Taabr'een, Tabi-taabi'een right ii]iio Imaam Baihaat]ce himself. No doubt, this narration is a clear proof of the continuation of raising the hands in rukoo and rising from it, throughout the generations, thus refuting the claim that this action was abrogated or better to leave.
Umar ibn al-Khattaab
Baihaaqee (2/84), Ad-Daarqutnee, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416). Ibn Ilajr mentions in Talkhees al-ITabeer (1/219) that its chain of narration is 'Mahfooz' i.e. proven. Nafkh ush-Shuzee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Juzz Raf al-Yadain (p.13) of Bukhaari and Juzz Raf al-Yadain (p.6) of Subkee. Note, Umar taught the taabi'een to prayer in the Prophets mosque and he raised his hands in the various positions of the prayer. Nasb ur-Raayah (1/416), Talkhees al-Habeer (1/218), Khiiaafiyyaat of Baihaaqi referenced in Nafkh ash-Shuzaa of Ibn Sayyid an-Naas (2/218), who said all its narrators are reliable and acceptable.
Ali ibn Abi Taalib and Uthmaan
Nasb ur-Raayah (1/412) and ibn Hajrs Talkhees al-IIabeer (1/219) mention it is reported by, Abu Dawood (1/198) with Au'n al-Ma'bood (1/271), at-Tirrm'dhee (1/239) with Tuhfaa tul Ahwadhee (4/239), an-Nasaa'ee, Ibn Maajah (1/183), Ahmad (1/93), Baihaaqee (2/74) ad-Daarqutnee (1/287), Ibn Khuzaimah (1/294), Tahaawee in Maa'nee al-Aathaar (1/131), ad-Diraayah (1/153), Tahseel al-Qaaree (part 3/page 774). Tirmidhee who said it is Ilasan/Saheeh. Ahmad ibn Hanbal graded it as saheeh. Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan.
All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.11),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm
IMAAM SHAAFI' EE'S POSITION
Imaam Taj ud Deen as Subkee relates, concerning the famous student of the Imaan, Abu Ibraheem ibn Yahyaa al-Muznee that, "I have heard Shaafi'ee say that it is not halaal for one to abandon raising the hands at various places after one knows that the Prophet used to raise his hands."
After recording the above, Imam Subkee states, ' It is clear from this narration that Imaam Shaafi'ee held it to be obligatory to raise the hands at the various positions in prayer'.
Tabaqaat ash-Shaafiyyah (2/100)
Whilst mentioning raising the hands when descending for the sajdah, Shaykh al-Albaanee says: "This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn Umar, Ibn Abbaas. Hasan Basree, Taawoos, his son 'Abdullah, Naaf'ie the freed slave of Ibn Umar, Saalim the son of Ibn Umar, Qaasim bin Muhammad, Abdullah bin Deenar & Ataa. Also, Abdur Rahmaan bin Mahdi said, 'This is from the Sunnah', it was practised by the Imaam of the Sunnah, Ahmad ibn Hanbal, and it has been quoted from Maalik & Shaafi'ee.
Similarly, al-Bukhaari writes: "Wakee said on the authority of ar-Rabee who said: 'I saw al-Hasan, Mujaahid, Ataa, Taawoos, Qays ibn Sa'ad and al-Hasan ibn Muslim raise their hands when they performed rukii' and when they prostrated" Abdur-Rahmaan ibn Mahdee said: "This is from the Sunnah."
Indeed, Abu Dawood says, "Ahmad ibn Hanbal was asked about the individual who did not perform the raising of the hands at the various places yet he knew of the narrations concerning this matter. Imaam Ahmad replied, 'never mind wether his prayer is accepted or not, he is lacking in the fundamentals of his religion".
SHAIKH-AL-ISLAAM ABDULLAH IBN MUBAARAK'S POSITION
Imaam Wakee bin Jarrah said that he prayed at a mosque in koofah wherein Imaam Abu Haneefah was praying next to Abdullah ibn Mubaarak, who was raising his hands whilst going into rukoo and raising from it.
Upon this, Abu Haneefah said to him 'I see you continuously raise your hands, do you intend to fly off some place?'
Ibn Mubaarak replied 'O Abu Haneefah I saw you raise your hands at the beginning of the prayer, why did you intend to fly off some place also?'
Hearing this, Abu Haneefah became silent.
Imaam Wakee continued to say "I have never seen any one so quick to reply as I have seen ibn Mubaarak do so."
This is reported in, juz Raf al-Yadain of Bukhaari (p.133), Ahmad ibn Hanbal in As-Sunah (p.59), Ibn Qutaybah in Mukhtalif ul-Hadeeth (p.66), ibn Hibbaan in ath-Thiqqaat (p.4) [manuscript] and Khateeb Baghdaadee in Tareekh al-Baghdaad (13/406)
IMAAM MAALIK'S POSITION
As far as the Maalikee scholars are concerned then the following is to be noted. All the authentic and non speculative evidence indicates that it was indeed the practice of Imaam Maalik to raise his hands at the ruku' and when rising from it etc, and that this is the position of his madhab on this issue. For example, there is no hadeeth in his al-Muwatta against the practice of raising the hands, whilst he does include in it the hadeeth of ibn Umar affirming raising the hands.
Masaa'il Imaam Ahmad (p.33)
A clear and decisive evidence for Imaam Maalik performing Raf al-Yadain is affirmed by the Imaam of the Hanafees, Muhammad ibn al-Hasan ash-Shaybaanee in his book "Muwatta Imaam Muhammad"
Imaam Muhammad said "From Maalik (Imaam Maalik ibn Anas) from Zuhree from Saalim from Abdullah ibn Umar who said, "When the Prophet sallallahu 'alayhi wa sallam, began his prayer and whilst performing ruku and raising his head from it, he would do Raf al-Yadain upto his shoulders and then would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd. "
Imaam Muhammad also states that performing Raf al-Yadain is also the position and Madhab of the people of Madeenah meaning Imaam Maalik.306
Imaam Bukhaari also brings a hadeeth in Saheeh al-Bukhaari on the authority of Abdullah ibn Umar. The chain in Bukhaari reads, 'narrated to us Abdullah ibn Muslimah from Maalik from ibn Shihaab (Zuhree) from Saalim from Abdullah ibn Umar from the Prophet sallallahu 'alayhi wa sallam that when he started the prayer he raised his hands to his shoulders and when he would say the Takbeerfor Ruku and rasie his head from Ruku he would also raise his hands and then he would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd and he would not raise them between the prostrations.
Imaam Abdullah bin Wahb Al-Misree is Imaam Maaliks famous student. It is reported from him in Tamheed that, 'I was accompanying Imaam Maalik on the journey for hajj. When my animal came colser to Maaliks, I asked him, how should the one praying raise his hands in the prayer? He replied, I do not even like being asked about this [as the matter is well established]. Then he said, the hands are to be raised whilst beginning the salah, going into rukoo and rising from it.
Further, Maaliks students Abdul Azeez bin Naaf ie, Abu Musab Az-Zuhree, Waleed ibn Muslim and Sa'eed bin Abee Maryam all mention the raising of the hands in the various positions from Imaam Maalik.
Allaamah ibn Abdul Barr said, "Abu Mus'ab and Ibn Wahb mention that Imaam Maalik according to the Hadeeth of Ibn Umarused to do Rafal-Yadain at the first Takbeer, when going into Ruku and when rising from Ruku." This statement is also mentioned by Shaikh Anwar Shah Kashmiree and his foremost student Shaikh Binnouri.
In fact, Imaam Ashab the student of Maalik states, 'Imaam Maalik performed the raising of the hands up until his death, and it is only Ibn al-Qaasim who narrates contra to this. However, all the other reliable narrators contradict him in this'.
The famous Maalikee scholar and jurist Ibn Rushd mentions that, 'The narration of Ibn al-Qaasim is conflicting, strange and weak. It is to be abandoned'.
Ibn Hajr explains: "Ibn Abdul-Burr (or, in another manuscript: ibn Abdul-Hakkam) said: 'Nobody relates the leaving of raising the hands from Maalik except ibn al-Qaasim. That which we accept is the raising of the hands as in the hadeeth of ibn Umar. This is what Wahb and others narrate from Maalik. And Al-Khattaabee quoted, and al-Qurtubee followed him, that the last of the two sayings (from Maalik) and the most authentic from him was doing Rafal- Yadain. I have not seen the Malikiyyah use as evidence for not raising the hands except with the saying of ibn al-Qaasim."
Ibn al-Arabi al-Maalikee said while talking about raising the hands at ruku': "This is what the Prophet sallallahu 'alayhi wa sallam used to do. And it is the madhab of Maalik according to what is related from him by the people ofMadeenah."
An-Nawawee also affirms that to raise the hands at ruku' and when rising from it is related from Imaam Maalik, however, in his view, the most we'll known position from Maalik is to raise them only at the. first Takbeer.
Al-Khattaabee, as mentioned earlier, wrote; "The final riding of Imaam Maalik on this issue was in favour of raising the hands at ruku' etc ".
Shaykh al-Albaanee writes;^"5 when discussing the issue of raising the hands at ruku' and when rising from it: "Imaam Maalik (rahimahullah) practised it right up to his death, as reported by Ibn 'Asaakir.
Shaykh Shu'aib al-Arna'oot writes in his notes to Mushkil al-Aathaar whilst discussing the various views about Maalik's raising of the hands: "Ibn Wahb, al-Waleed ibn Muslim, Sa'eed ibn Abee Maryam, Ashab, and Abu al-Mus'ab relate about Maalik that he would raise his hands as per the hadeelh ofibn Umar right up to his death."
The narration of ibn Qaasim of al-Mudawwanah al-Kubraa needs to be looked at, as Imaam Ibn Abdur Barr mentions Imaam Maalik doing Raf al-Yadain from Ibn Wahb and Ibn Qaasim himself. Shaikh Zaila'ee has also quoted this in his book Nasb ar-Raayah. Shaikh Binnouri Hanafee also mention Imaam Maalik performing Raf al-Yadain from Muhammad ibn al-Hasan, Ibn Wahb, Ibn al-Qaasim and a group of people.
Shaikh Anwar Shah Kashmiree brings the statement of at-Tamheed that Ibn Wahb and Ibn al-Qaasim mention Imaam Maalik performing Raf al-Yadain. The narration of Ibn Wahb affirming Raf al-Yadain for Imaam Maalik for going into Ruku and whilst rising from it is further elucidated in As-Sunan al-Kubraa of Baihaaqee, Ma'arifus Sunan Wal-Aathaar and Sharh Maa'nee al-Aathaar of Tahaawee.
Further more, the following Scholars of Ahlus-Sunnah wal-Jamaah have reported that Imaam Maalik used to perform Raf al-Yadain whilst going into ruku and rising from it.
Alhamdulillah, the analysis and comments that have been made are extremely detailed and beneficial, without divulging into any personal attacks upon any madhab. To research and seek the truth is the way of the believers.
We pray to Allah that he guides us all. May Allah make this treatise a means of guidance. Aameen.
To raise the hands is sunnah, and has been quoted to the degree of tawatur from every generation of Muslims from the time of the Sahabah, Tabi'un and Tabi' Tabieen till today.
It is an undeniable fact that the reports concerning raising the hands at the time of rukoo' and when rising from it are mutawaatir from the Prophet sallallahu 'alayhi wa sallam.
In fact, the Imaam of the Hanafee Deobandees, Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.
Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah'' Imaam Bukhaari also mentions something similar to this in his juzz.
Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu 'alayhi wa sallam and the companions with strong and (Saheeh) authentic chains."
In Sa'ayah Sharh Waqaayah (2/213)
Shaah Waleeullaah Muhaddith Dehlawee said; "The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2/10), also in Kifaayah Liman Lahu Diraayah
Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-(ten) companions then that position (Saying or action) is given precedence and is also mutawaatir." (Bawaadir an-Nawaadir (p.136)(as is the case)
Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2/100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them'
Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.ll),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm.
Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34 Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220). One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.
It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul Barr (2/122).
The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Ilaneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from and on the other hand, accept statements in which people have "never" seen anyone perform such an action as well as statements claiming that raising the hands "was most likely not practiced widely during the time of the Tab'iun."? If the practice of raising the hands was mutawaatir, and indeed it has been proven that it was, how could it not have been practiced widely? By its very definition, mutawaatir indicates extensive practice in each generation. This throws grave doubts onto any statement in which someone claims they "never" saw anyone doing it or that "no one" ever did it or that the Prophet "never" raised his hands!
UNDERSTANDING IMAM ABU HANEEFAH'S POSITION
Sufyan bin Uyaynah reports that Imam Abu Hanifah and Imam Awzaee met and came together in Makkah. Imam Awzaee asked, 'What is it with you — and in one narration, with you people of Iraq, - that you do not raise your hands in salah at the time of bowing into ruk'you and rising therefrom?'...
If we proceed on the assumption that the narration about this discussion between Imaam Abu Haneefah and Imaam al-Awzaa'-ee is authentic, there are a number of observations that one can make:
1)In the narration Abu Haneefah said: "Because nothing authentic has been established about it from the Prophet." If this is what he said, one would have to concede that he did not know of any authentic hadeeth from the Prophet about raising the hands at ruku' etc. which is rather unusual given the fact that such hadeeth are mutawaatir! Perhaps this is why Imaam Abu Haneefah did not rule in favour of raising the hands because, according to his words here, he was completely unaware of anything authentic about it from the Prophet. However, what excuse do the later followers of his Madhab have now that those authentic mutawaatir hadeeth have come to light?
THE ISNAAD QUOTED BY ABU HANEFAH AND Al-AWZAA'EE
2)Here is the isnaad that Imaam Abu Haneefah quoted in support of not raising the hands: "Hammaad related to me from Ibraaheem from Alqamah and Aswad from Ibn Mas'ood..." Here is the isnaad that Imaam al-Awzaa'ee quoted in favour of raising the hands: "Zuhri narrated to me from Salim from his father
(Abdullah ibn Umar)."
The isnaad quoted by Imaam al-Awzaa'ee is the shorter of the two and this is what is preferred in the science of hadeeth.
"...the students of hadeeth are concerned chiefly with attaining the briefest isnaad. " (Ibn al-Jawzee in Sayid ul-Khaatir, (p.216))
"Seeking the shortest isnaad is a sunnahfrom those who have preceded. "(al-Khateeb al-Baghdaadee in Al-Jaami Lee Akhlaaq ar-Raawee ))
According to Imaam Ahmed and Ishaaq ibn Rahawayyah the most authentic of all isnaads is 'az-Zuhree from Saalim ibn Abdullah from his father Abdullah ibn Umar' and this is the exact isnaad mentioned here by Imaam al-Awzaa'ee. (see Tayseer Mustalah al-Hadeeth, (p.37), of Dr. at-Tahhaan)
Looking at the strength of narrators in each isnaad one would have to conclude that the isnaad quoted by al-Awzaa'ee is the stronger of the two. Here is a quick overview of each narrator using Ibn Hajr's at-Taqreeb as a basis for their biographies:
ABU HANEEFAH'S ISNAAD
HAMMAD(He is Hamaad ibn Abee Sulaymaan)
Ibn Hajar said: "A faqeeh, truthful, has some vain fancies."
IBRAHIM (He is Ibrahim ibn Yazeed ibn Qays ibn al-Aswad al-Nakha'ee)
Ibn Hajr said: "A faqeeh, thiqah except that he commits a great deal of lrsaal (mursal narrations)."
ALQAMAH & ASWAD
(He is Alqamah ibn Qays ibn Abdullah al-Nakha'ee)
(He is Al-Aswad ibn Yazeed ibn Qays al-Nakha'ee)
Ibn Hajr said about Alqamah: "Thiqah, reliable, faqeeh, worshipper."
Ihn Hajr said about Aswad: "Thiqah excelled, faqeeh."
AL-AWZAA'EE'S ISNAAD
ZUHRI(He is Nfuhammad ibn Muslim ibn Ubaydallah ibn Abdullah ibn Shihaab az-Zuhri)
Ibn Hajar said: "The faqeeh, the haafidh, they are agreed on his high esteem and mastery."
SALIM (Salim ibn Abdullah ibn Umar ibn al-Khattaab)
Ibn Hajr said: "One of the great faqeehs (of Madinah), he was reliable, a worshipper, distinguished."
The Companions of the Prophet (saws)
What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below
Abu Hurairah
There are 5 narrations from him. Bukhaari mentions in his Juz Raf al-Yadain, by, Abu Dawood (1/108) with Au'n al-Ma'bood (1/268), Nasaa'ee (1/104), Ibn Maajah (1/62), Ahmad (2/132), Ibn Khuzaimah (1/344), ad-Daarqutnee (1/296). Dhahabee in Tadhkirrah tul-Huffaadh (1/444), Ibn Hajr in Al-Aa'maalee (p.357) [manuscript] authenticates this narration. He also authenticates it in Talkhees al Habeer (1/219), Khateeb Baghdaadee in Tareekh Baghdaad (7/394) Also in Musnad Shaamain of Tabaraanee [manuscript] (p.186). Ibn Abdul Barr in at-Tamheed (3/80) [manuscript]. Ponder upon this. The Tabi'ee and teacher of Imaam Abu Haneefah narrates that he saw [obviously after the death of the prophet] Abu Hurairah raise the hands in the various places in prayer, eg, whilst going into rukoo. Juzz of Raf al-Yadain of Bukhaari (p.63) and f amheed of Ibn Abdul Barr (1 /62]. Is it then a better practice to leave raising the hands?
Abdullah ibn Umar
21 Bukhaari (1/102) and also, Muslim, Abu Dawood (1/104), at-Tirmidhee, an-Nasaa'ee, Ibn Maajah, ibn Hibbaan, Sunan Kubraa of Baihaaqee (2/80), Ibn Khuzaimah, Maalik, nt-Tnbnraanee, ad-Daarqutnee (1/279), Ahmad, Musnad Abu Ya'aln (2/263), Umdatul Qaaree of Aynee Hanafee (5/277), Ibn Hajr in Fath-ul Baaree (2/222), Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/409), Talkhees al-IIabeer (1/218), Ad-Diraayah (1/153) of Ibn Hajr, Taareekh larjaan (p.433), Ma'rifah of Ilaakim (p.218), Humaidee (2/288) and At-Tamheed of Ibn Abdul Barr (5/65). In fact, Bukhaari reports in his Juzz (p.9) that, Ibn Umar after the passing away of the prophet used to throw pebbles at those who would not perform it. Obviously, this narration speaks for itself about the argument of abrogation or better to leave the raising of the hands.
Abdullah ibn Abbaas
Ibn Maajah (1/62), Abu Dawood (1/108) and it is saheeh as established by Bukhaari in his Juzz.
Anas ibn Maalik
Bukhaari mentions in his ]uzz that, Ibn Maajah, ibn Hibbaan, Ibn Abee Shaybah, ad-Daarqutnee all mention this narration. Abu Ya'laa (1/91) manuscript. Ibn Daqeeq said in At-Ta'leequl Mughnee (1/290), all of its narrators are reliable and authentic upon the conditions of Bukhaari and Muslim', Ibn Mulqm in Badr al-Muneer states,' its chain is authentic upon the conditions of Bukhaari and Muslim'. In total there are 7 ahaadeeth from Anas also reported in, Taareekh of Khateeb Baghdaadee (2/386), (4/183), Tabaraanee Awsth (2/102, 2/293, 1/20).
Abu Sa'eed al-Khudree
Bukhaari in his Juzz Raf al-Yadam (p.49), Mussannaf Ibn Abee Shaybah
Jaabir ibn Abdullah
There are 4 ahaadeeth from him. Ibn Maajah (1/62), and Ibn Hajr in Ad-Diraayah (1/154) and Bauseeree in Misbah uz-Zujaajah Fee Zawaa'id Ibn Maajah (1/108) said, all its narrators are trustworthy and acceptable. Likewise, Aabid Sindhee in A1-Mu\vaahib al-I.ateefah Sharh Musnad Abee Haneefah (1/162) states, Imaam Ilaakim and Baihaqee have authenticated this narration. Also in Ahmad (3/310), Ma'rifah Uloom al-IIadeeth of TIaakim (p.121), Akhbaar Asbahaan of Abee Nuaym (1/165), al-Mataalib al-Aaliyyah (1/69), Taareekh al-Kabeer of Bukhaari (4/105).
Abdullah ibn Amr ibn al-Aas
Baihaaqee in as-Sunan al-Kubraa (2/74)
Abu Moosaa al-Ash'aree
Ad-Daaraqutnee (1/296)
Abdullah ibn az-Zubair
Abu Dawood, Ahmad with references as under the note concerning Abu Bakr, above.
Al-Baraa' ibn Aazib'
Al-Baihaqee (2/77)
Maalik ibn al-Huwayrith
Al-Bukhaari (1/102) and also found with the same hadeeth in Muslim. Abu Dawood, Ibn Maajah, Ahmad, al-Baihaaqee, Abu Awaanah, Daarqutnee, Musnad Shaameen of Tabaraanee, Sharh us-Sunnah of Baghawee and others as mentioned by Bukliaari in his book of juzz Raf ul-Yadam (pp. 4-5)
Waa'il Ibn Hujr
There are 6 narrations from him. Nasaa'ee (1/105), Muslim (p.183), Bukhaari in his Juzz (p.8) mentions Abu Dawood Tayaalisee in his musnad (p-138), Ibn Maajah, Ahmad (4/318), ibn Hibbaan (3/352), ad-Daarqutnee, al-Baihaaqee as reporting the same. Also found in Al-Muntaqaa of ibn Jarood' (p.81), Sharh Maa'nee al-Aathaar of Tahaawee (1/132), Ilumaidee (2/342). The narration in Ilumaidee mentions the raising of the hands in the various positions from the prophet and then Wail states, 'I returned in the winter and saw the companions covered in large outer garments from beneath which they performed the raising of the hands'. It is therefore clear, that the companions as a whole performed this action and Wail did not exclude any one of them from such an action.
Abu Humayd as-Saa'idee
Mishkaat (1/86), which also quotes Ibn Maajah (1 /26), ad-Daarimee, and Tirmidhee who called this narration as 'hasan-saheeh'. Abu Dawood (p.7) mentions the same narration. Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1/198), 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'.
Umayr ibn Habeeb
Ibn Maajah
Umm ad-Dardaa
Bukhaari in his Juzz Raf al-Yadain (p.8), Ibn Abee Shaybah (1/239), Taareekh Kabeer of Bukhaari (3/87). After reporting this narration Bukhaari states, 'The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. (Baihaqee 2/85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" (Taareekh Ibn Asaakir (1/263), Diraayah (1/154) and Talkhees al-I iabeer (p.220).
One can understand from these statements that the second generation of the taabeeyn used to practice the raising of the hands at the various places in salah. Of course, had the companions totally abandoned it or thought it better to leave then, no doubt the second generations who saw and met the companions would have followed suite. Indeed the companions were the teachers and scholars for the second generation.
It is, for the above reason that we see the companion ibn Umar and famous taabiy Saeed bin Jubayr say, "The raising of the hands is the ornament of prayer". (Juz of Bukhaaree (pp. 108-109), Baihaaqee (2/85), Sharh Muhazzabof Nawawee (3/405), Talhkees al-I labeer (1/220), Tamheed of Ibn Abdul Barr (3/167), al-Istadhkaar of Ibn Abdul barr (2/122). The great Taabi'ee Abu Qilaabah bin Abdullah called it, "The honour of the prayer". (Hilyatul Awliyaa of Asbahaanee (2/281). The teacher of Imaam Abu Haneefah, Ayyoob Sayakhtiaanee used to raise the hands whilst going into rukoo and rising from it. (Baihaqee (2/83), Al-Muhazzab of Dhahabee (2/49), Jawaahir ul mukallah of Sakhawee (p.152). Therefore we find the superiority if this action from these narrations. But yet, one in the first three generations, from an authentic chain, have said that the prayer is less in reward if one performs this action.
The Practice Of The Four Rightly Guided Caliphs
What follows, is a list of 'some' [for the sake of brevity] of the Companions who narrate the practice of raising the hands at the time of going into rukoo, rising from it, and other stages of the Sala'h, with brief footnotes for the benefit of the reader. The fact of the matter is that, each narration includes narrators who are from the second, third generations and beyond. No doubt, if raising the hands in these positions were abrogated or less superior than not to raise the hands, then, each narrator after the blessed prophet would not report such an action or act upon it. However, we find contra to this in the various narrations that are narrated by the companions mentioned below.
1) Abu Bakr as-Siddeeq
As-Sunan al-Kubraa of Baihaaqee (2/73-74) who also authenticated nil of its chain of narrators. Imaam Dhahnbee in Al-Muhaxxab (2/49) affirms what Baihnaqee said. Ilaafidh Sakhawee in Al-]a\vaahir ul Mukallalah ill Ahaadeth al Musalsalah (p.56) [manuscript] narrates the same. The hadeeth of Abu Bakr is reported with a full chain including the companions, Taabr'een, Tabi-taabi'een right ii]iio Imaam Baihaat]ce himself. No doubt, this narration is a clear proof of the continuation of raising the hands in rukoo and rising from it, throughout the generations, thus refuting the claim that this action was abrogated or better to leave.
Umar ibn al-Khattaab
Baihaaqee (2/84), Ad-Daarqutnee, Nasb ur-Raayah of Az-Zaila'ee Hanafee (1/416). Ibn Ilajr mentions in Talkhees al-ITabeer (1/219) that its chain of narration is 'Mahfooz' i.e. proven. Nafkh ush-Shuzee of Ibn Sayyid An Naas (1 /217-218) who said all the narrators in this chain are reliable and acceptable, Juzz Raf al-Yadain (p.13) of Bukhaari and Juzz Raf al-Yadain (p.6) of Subkee. Note, Umar taught the taabi'een to prayer in the Prophets mosque and he raised his hands in the various positions of the prayer. Nasb ur-Raayah (1/416), Talkhees al-Habeer (1/218), Khiiaafiyyaat of Baihaaqi referenced in Nafkh ash-Shuzaa of Ibn Sayyid an-Naas (2/218), who said all its narrators are reliable and acceptable.
Ali ibn Abi Taalib and Uthmaan
Nasb ur-Raayah (1/412) and ibn Hajrs Talkhees al-IIabeer (1/219) mention it is reported by, Abu Dawood (1/198) with Au'n al-Ma'bood (1/271), at-Tirrm'dhee (1/239) with Tuhfaa tul Ahwadhee (4/239), an-Nasaa'ee, Ibn Maajah (1/183), Ahmad (1/93), Baihaaqee (2/74) ad-Daarqutnee (1/287), Ibn Khuzaimah (1/294), Tahaawee in Maa'nee al-Aathaar (1/131), ad-Diraayah (1/153), Tahseel al-Qaaree (part 3/page 774). Tirmidhee who said it is Ilasan/Saheeh. Ahmad ibn Hanbal graded it as saheeh. Musannaf Abdur Razzaaq (2/80) reports authentically the practice of Uthmaan.
All four rightly guided Khaliphs performed Raf al-Yadain (at-Ta'leeq al-Mughnee (p.11),Juzz (p.9) of Subkee, Muhalla (1/95) of Ibn Hazm
IMAAM SHAAFI' EE'S POSITION
Imaam Taj ud Deen as Subkee relates, concerning the famous student of the Imaan, Abu Ibraheem ibn Yahyaa al-Muznee that, "I have heard Shaafi'ee say that it is not halaal for one to abandon raising the hands at various places after one knows that the Prophet used to raise his hands."
After recording the above, Imam Subkee states, ' It is clear from this narration that Imaam Shaafi'ee held it to be obligatory to raise the hands at the various positions in prayer'.
Tabaqaat ash-Shaafiyyah (2/100)
Whilst mentioning raising the hands when descending for the sajdah, Shaykh al-Albaanee says: "This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn Umar, Ibn Abbaas. Hasan Basree, Taawoos, his son 'Abdullah, Naaf'ie the freed slave of Ibn Umar, Saalim the son of Ibn Umar, Qaasim bin Muhammad, Abdullah bin Deenar & Ataa. Also, Abdur Rahmaan bin Mahdi said, 'This is from the Sunnah', it was practised by the Imaam of the Sunnah, Ahmad ibn Hanbal, and it has been quoted from Maalik & Shaafi'ee.
Similarly, al-Bukhaari writes: "Wakee said on the authority of ar-Rabee who said: 'I saw al-Hasan, Mujaahid, Ataa, Taawoos, Qays ibn Sa'ad and al-Hasan ibn Muslim raise their hands when they performed rukii' and when they prostrated" Abdur-Rahmaan ibn Mahdee said: "This is from the Sunnah."
Indeed, Abu Dawood says, "Ahmad ibn Hanbal was asked about the individual who did not perform the raising of the hands at the various places yet he knew of the narrations concerning this matter. Imaam Ahmad replied, 'never mind wether his prayer is accepted or not, he is lacking in the fundamentals of his religion".
SHAIKH-AL-ISLAAM ABDULLAH IBN MUBAARAK'S POSITION
Imaam Wakee bin Jarrah said that he prayed at a mosque in koofah wherein Imaam Abu Haneefah was praying next to Abdullah ibn Mubaarak, who was raising his hands whilst going into rukoo and raising from it.
Upon this, Abu Haneefah said to him 'I see you continuously raise your hands, do you intend to fly off some place?'
Ibn Mubaarak replied 'O Abu Haneefah I saw you raise your hands at the beginning of the prayer, why did you intend to fly off some place also?'
Hearing this, Abu Haneefah became silent.
Imaam Wakee continued to say "I have never seen any one so quick to reply as I have seen ibn Mubaarak do so."
This is reported in, juz Raf al-Yadain of Bukhaari (p.133), Ahmad ibn Hanbal in As-Sunah (p.59), Ibn Qutaybah in Mukhtalif ul-Hadeeth (p.66), ibn Hibbaan in ath-Thiqqaat (p.4) [manuscript] and Khateeb Baghdaadee in Tareekh al-Baghdaad (13/406)
IMAAM MAALIK'S POSITION
As far as the Maalikee scholars are concerned then the following is to be noted. All the authentic and non speculative evidence indicates that it was indeed the practice of Imaam Maalik to raise his hands at the ruku' and when rising from it etc, and that this is the position of his madhab on this issue. For example, there is no hadeeth in his al-Muwatta against the practice of raising the hands, whilst he does include in it the hadeeth of ibn Umar affirming raising the hands.
Masaa'il Imaam Ahmad (p.33)
A clear and decisive evidence for Imaam Maalik performing Raf al-Yadain is affirmed by the Imaam of the Hanafees, Muhammad ibn al-Hasan ash-Shaybaanee in his book "Muwatta Imaam Muhammad"
Imaam Muhammad said "From Maalik (Imaam Maalik ibn Anas) from Zuhree from Saalim from Abdullah ibn Umar who said, "When the Prophet sallallahu 'alayhi wa sallam, began his prayer and whilst performing ruku and raising his head from it, he would do Raf al-Yadain upto his shoulders and then would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd. "
Imaam Muhammad also states that performing Raf al-Yadain is also the position and Madhab of the people of Madeenah meaning Imaam Maalik.306
Imaam Bukhaari also brings a hadeeth in Saheeh al-Bukhaari on the authority of Abdullah ibn Umar. The chain in Bukhaari reads, 'narrated to us Abdullah ibn Muslimah from Maalik from ibn Shihaab (Zuhree) from Saalim from Abdullah ibn Umar from the Prophet sallallahu 'alayhi wa sallam that when he started the prayer he raised his hands to his shoulders and when he would say the Takbeerfor Ruku and rasie his head from Ruku he would also raise his hands and then he would say Saami Allaahu Liman Hamidah, Rabbana Lakal Hamd and he would not raise them between the prostrations.
Imaam Abdullah bin Wahb Al-Misree is Imaam Maaliks famous student. It is reported from him in Tamheed that, 'I was accompanying Imaam Maalik on the journey for hajj. When my animal came colser to Maaliks, I asked him, how should the one praying raise his hands in the prayer? He replied, I do not even like being asked about this [as the matter is well established]. Then he said, the hands are to be raised whilst beginning the salah, going into rukoo and rising from it.
Further, Maaliks students Abdul Azeez bin Naaf ie, Abu Musab Az-Zuhree, Waleed ibn Muslim and Sa'eed bin Abee Maryam all mention the raising of the hands in the various positions from Imaam Maalik.
Allaamah ibn Abdul Barr said, "Abu Mus'ab and Ibn Wahb mention that Imaam Maalik according to the Hadeeth of Ibn Umarused to do Rafal-Yadain at the first Takbeer, when going into Ruku and when rising from Ruku." This statement is also mentioned by Shaikh Anwar Shah Kashmiree and his foremost student Shaikh Binnouri.
In fact, Imaam Ashab the student of Maalik states, 'Imaam Maalik performed the raising of the hands up until his death, and it is only Ibn al-Qaasim who narrates contra to this. However, all the other reliable narrators contradict him in this'.
The famous Maalikee scholar and jurist Ibn Rushd mentions that, 'The narration of Ibn al-Qaasim is conflicting, strange and weak. It is to be abandoned'.
Ibn Hajr explains: "Ibn Abdul-Burr (or, in another manuscript: ibn Abdul-Hakkam) said: 'Nobody relates the leaving of raising the hands from Maalik except ibn al-Qaasim. That which we accept is the raising of the hands as in the hadeeth of ibn Umar. This is what Wahb and others narrate from Maalik. And Al-Khattaabee quoted, and al-Qurtubee followed him, that the last of the two sayings (from Maalik) and the most authentic from him was doing Rafal- Yadain. I have not seen the Malikiyyah use as evidence for not raising the hands except with the saying of ibn al-Qaasim."
Ibn al-Arabi al-Maalikee said while talking about raising the hands at ruku': "This is what the Prophet sallallahu 'alayhi wa sallam used to do. And it is the madhab of Maalik according to what is related from him by the people ofMadeenah."
An-Nawawee also affirms that to raise the hands at ruku' and when rising from it is related from Imaam Maalik, however, in his view, the most we'll known position from Maalik is to raise them only at the. first Takbeer.
Al-Khattaabee, as mentioned earlier, wrote; "The final riding of Imaam Maalik on this issue was in favour of raising the hands at ruku' etc ".
Shaykh al-Albaanee writes;^"5 when discussing the issue of raising the hands at ruku' and when rising from it: "Imaam Maalik (rahimahullah) practised it right up to his death, as reported by Ibn 'Asaakir.
Shaykh Shu'aib al-Arna'oot writes in his notes to Mushkil al-Aathaar whilst discussing the various views about Maalik's raising of the hands: "Ibn Wahb, al-Waleed ibn Muslim, Sa'eed ibn Abee Maryam, Ashab, and Abu al-Mus'ab relate about Maalik that he would raise his hands as per the hadeelh ofibn Umar right up to his death."
The narration of ibn Qaasim of al-Mudawwanah al-Kubraa needs to be looked at, as Imaam Ibn Abdur Barr mentions Imaam Maalik doing Raf al-Yadain from Ibn Wahb and Ibn Qaasim himself. Shaikh Zaila'ee has also quoted this in his book Nasb ar-Raayah. Shaikh Binnouri Hanafee also mention Imaam Maalik performing Raf al-Yadain from Muhammad ibn al-Hasan, Ibn Wahb, Ibn al-Qaasim and a group of people.
Shaikh Anwar Shah Kashmiree brings the statement of at-Tamheed that Ibn Wahb and Ibn al-Qaasim mention Imaam Maalik performing Raf al-Yadain. The narration of Ibn Wahb affirming Raf al-Yadain for Imaam Maalik for going into Ruku and whilst rising from it is further elucidated in As-Sunan al-Kubraa of Baihaaqee, Ma'arifus Sunan Wal-Aathaar and Sharh Maa'nee al-Aathaar of Tahaawee.
Further more, the following Scholars of Ahlus-Sunnah wal-Jamaah have reported that Imaam Maalik used to perform Raf al-Yadain whilst going into ruku and rising from it.
Beware! Which book u spent more time! "AL-QURAN OR FACEBOOK"
Beware! Which book u spent more time! "AL-QURAN OR FACEBOOK"
To be successful, we have to manage our time wisely by making plans for virtuous deeds that please Allah the Almighty. We must spend time learning Islam based on the Qur'an and the Sunnah.
There are among those who believe in the popular saying as "Time is Gold." Time in Islam is more than Gold or any precious material thing in this world. Of all religions, only Islam guides mankind not only to the importance of time but also how to value it. Allah the Almighty and His Messenger, Prophet Mohammad (PBUH), very clearly tell us the value of time, why we must not waste it and how we can make use of our time wisely to increase our Eeman (Faith) and thus attain success, especially eternal success in the life hereafter.
Both the Qur'an and the Sunnah enjoin Muslims to be conscious of time. We are reminded that life in this world is nothing but temporary. We never know when death has been appointed for us. We must value time for the satisfaction of Allah the Almighty. For our guidance and success, we must never waste time nor abuse it.
Ibn Abbas narrated that Prophet Mohammad (PBUH) said:
"There are two blessings which many people lose: (They are) health and free time for doing good." [Bukhari 8/421]
Indeed, we displease Allah the Most High when we abuse time. We must remember that time must be spent to fulfill our very purpose in life that is to worship Allah all throughout our lives. Allah makes this very clear in the Qur'an when He says:
I have only created Jinns and Men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, Lord of Power, Steadfast (for ever). [Qur'an 51:56-58]
But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration. And serve thy Lord until there come unto thee the Hour that is certain (i.e., death).
[Qur'an 15:98-99]
Everything we do in accordance with the Qur'an and the Sunnah is an act of worship. Such worship must be done sincerely for the pleasure of Allah alone. We should make use of our time (which includes our "free time") in doing beneficial things especially those that will make us closer to Allah and earn His Mercy.
We have to make use of our time wisely by knowing more of the Qur'an and the Sunnah. We must have correct knowledge of what Allah and His Messenger Prophet Mohammad (PBUH) have commanded us to do and at the same time to refrain from what they have forbidden us. This is imperative so that we earn Allah's pleasure and reward. Allah the Exalted makes it very clear, when he says:
O ye who believe! Obey Allah, and obey the messenger, and make not vain your deeds! [Qur'an 47:33]
Corollary to the above divine commandment, we must ask ourselves: Have we been obeying Allah and His Messenger? To what extent have we used our time learning the Qur'an and the Sunnah in order to have correct Eeman (Faith), to do righteous deeds, to enjoin the Truth or do Da'wah, and be patient and constant? As time passes by, are we sure we are devoting our time for the sincere worship and pleasure of Allah the Most High? Are we taking guidance from the following very enlightening Ayat (Qur'anic verses)?
By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. [Qur'an 103:1-3]
In line with the above Qur'anic injunction, we have to discipline ourselves by giving value to the importance of time. We must be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah's pleasure and mercy.
Islam encourages Muslims to care for time, to utilize it wisely and not to waste it and to benefit from it. Besides, it holds them responsible for their time.
We have to remember that on the Day of Judgment we shall be asked how we spent our lives, wealth and knowledge. In other words, we will be questioned on how we spent everything that Allah has given us as implied in the following Hadith:
Narrated Abdullah Bin Mas`ud Allah's Messenger (PBUH) said:
"A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had."
The Prophet Mohammad (PBUH), used to call on Muslims to take the initiative to do good deeds before any obstacles arise. For instance, he said, "Lose no time to do good deeds before you are caught up by one of seven calamities awaiting you: a starvation which may impair your wisdom; a prosperity which may mislead you; an ailment which may damage your health; an old age which may harm your senses; a sudden death; the Dajjal (Antichrist); or Doomsday, which is indeed the hardest and most bitter." (at-Tirmidhi, al-Baihaqi)
The above Hadith urges Muslims to take the initiative, and not to delay good deeds; man's life is not free from impediments, such as those calamities, which can prevent him from accomplishing what could have been done earlier. Wise are those who grab available opportunities before being handicapped by obstacles.
If we are to evaluate ourselves objectively, have we been spending our time wisely for the pleasure of Allah the Almighty? Have we been spending our lives based on the Qur'an and the Sunnah? Have we been practicing Muslims? How many of us are Muminoon (Faithful Muslims) and/or Mutaqqoon (God Fearing Muslims)? How much knowledge of the Qur'an and the Sunnah do we know? Do we practice what we learn and impart the same to others or at least share them to our families and kin? Have we ever enjoined to others what is right and forbid what is wrong?
Add a caption
To be successful, we have to manage our time wisely by making plans for virtuous deeds that please Allah the Almighty. We must spend time learning Islam based on the Qur'an and the Sunnah.
There are among those who believe in the popular saying as "Time is Gold." Time in Islam is more than Gold or any precious material thing in this world. Of all religions, only Islam guides mankind not only to the importance of time but also how to value it. Allah the Almighty and His Messenger, Prophet Mohammad (PBUH), very clearly tell us the value of time, why we must not waste it and how we can make use of our time wisely to increase our Eeman (Faith) and thus attain success, especially eternal success in the life hereafter.
Both the Qur'an and the Sunnah enjoin Muslims to be conscious of time. We are reminded that life in this world is nothing but temporary. We never know when death has been appointed for us. We must value time for the satisfaction of Allah the Almighty. For our guidance and success, we must never waste time nor abuse it.
Ibn Abbas narrated that Prophet Mohammad (PBUH) said:
"There are two blessings which many people lose: (They are) health and free time for doing good." [Bukhari 8/421]
Indeed, we displease Allah the Most High when we abuse time. We must remember that time must be spent to fulfill our very purpose in life that is to worship Allah all throughout our lives. Allah makes this very clear in the Qur'an when He says:
I have only created Jinns and Men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, Lord of Power, Steadfast (for ever). [Qur'an 51:56-58]
But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration. And serve thy Lord until there come unto thee the Hour that is certain (i.e., death).
[Qur'an 15:98-99]
Everything we do in accordance with the Qur'an and the Sunnah is an act of worship. Such worship must be done sincerely for the pleasure of Allah alone. We should make use of our time (which includes our "free time") in doing beneficial things especially those that will make us closer to Allah and earn His Mercy.
We have to make use of our time wisely by knowing more of the Qur'an and the Sunnah. We must have correct knowledge of what Allah and His Messenger Prophet Mohammad (PBUH) have commanded us to do and at the same time to refrain from what they have forbidden us. This is imperative so that we earn Allah's pleasure and reward. Allah the Exalted makes it very clear, when he says:
O ye who believe! Obey Allah, and obey the messenger, and make not vain your deeds! [Qur'an 47:33]
Corollary to the above divine commandment, we must ask ourselves: Have we been obeying Allah and His Messenger? To what extent have we used our time learning the Qur'an and the Sunnah in order to have correct Eeman (Faith), to do righteous deeds, to enjoin the Truth or do Da'wah, and be patient and constant? As time passes by, are we sure we are devoting our time for the sincere worship and pleasure of Allah the Most High? Are we taking guidance from the following very enlightening Ayat (Qur'anic verses)?
By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. [Qur'an 103:1-3]
In line with the above Qur'anic injunction, we have to discipline ourselves by giving value to the importance of time. We must be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah's pleasure and mercy.
Islam encourages Muslims to care for time, to utilize it wisely and not to waste it and to benefit from it. Besides, it holds them responsible for their time.
We have to remember that on the Day of Judgment we shall be asked how we spent our lives, wealth and knowledge. In other words, we will be questioned on how we spent everything that Allah has given us as implied in the following Hadith:
Narrated Abdullah Bin Mas`ud Allah's Messenger (PBUH) said:
"A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had."
The Prophet Mohammad (PBUH), used to call on Muslims to take the initiative to do good deeds before any obstacles arise. For instance, he said, "Lose no time to do good deeds before you are caught up by one of seven calamities awaiting you: a starvation which may impair your wisdom; a prosperity which may mislead you; an ailment which may damage your health; an old age which may harm your senses; a sudden death; the Dajjal (Antichrist); or Doomsday, which is indeed the hardest and most bitter." (at-Tirmidhi, al-Baihaqi)
The above Hadith urges Muslims to take the initiative, and not to delay good deeds; man's life is not free from impediments, such as those calamities, which can prevent him from accomplishing what could have been done earlier. Wise are those who grab available opportunities before being handicapped by obstacles.
If we are to evaluate ourselves objectively, have we been spending our time wisely for the pleasure of Allah the Almighty? Have we been spending our lives based on the Qur'an and the Sunnah? Have we been practicing Muslims? How many of us are Muminoon (Faithful Muslims) and/or Mutaqqoon (God Fearing Muslims)? How much knowledge of the Qur'an and the Sunnah do we know? Do we practice what we learn and impart the same to others or at least share them to our families and kin? Have we ever enjoined to others what is right and forbid what is wrong?
Is what people say about avoiding getting married in Shawwaal correct?
Is what people say about avoiding getting married in Shawwaal correct?
Praise be to Allaah.
Ibn Mandhour said: “Shawwaal is one of the well known names of months, the name of the month which follows Ramadaan and is the first of the months of Hajj.”
It was said that it was called after the drying up of the camels’ milk (tashweel), when it becomes scanty. This is what happens to the camels when the heat becomes intense and there are no longer any dates on the palm trees… The Arabs were superstitious about getting married at that time, and they would say that the bride would keep away from her groom like the female camel when she has been impregnated and lifted (shaalat) her tail. The Prophet (peace and blessings of Allaah be upon him) declared their superstition to be false. ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) married me in Shawwaal and consummated the marriage with me in Shawwaal, and which of his wives was more favoured by him than me?”
(Narrated by Ahmad in al-Musnad, 6/54; this version narrated by him. Also narrated by Muslim in his Saheeh, 2/1039, Kitaab al-Nikaah, hadeeth no. 1423. Also narrated al-Tirmidhi in his Sunan, 2/277, Abwaab al-Nikaah, hadeeth no. 1099; he said it is a saheeh hasan hadeeth. Also narrated by al-Nasaa’i in his Sunan, 6/70, Kitaab al-Nikaah, Baab al-Tazweej fi Shawwaal. Also narrated by Ibn Maajah in his Sunan, 1/641, Kitaab al-Nikaah, hadeeth no. 1990. (Lisaan al-‘Arab, 11/277, heading Shawwaal).
The reason why the Arabs of the Jaahiliyyah were so superstitious about marrying during Shawwaal was that they believed that a woman would keep away from her husband like the she-camel that has lifted (shawwalat) its tail after being impregnated keeps away from the he-camel.
Ibn Katheer (may Allaah have mercy on him) said: “The fact that the Prophet (peace and blessings of Allaah be upon him) consummated his marriage with ‘Aa’ishah (may Allaah be pleased with her) during Shawwaal was a refutation of the notions that some people held, that it was disliked to consummate a marriage between the two Eids, lest that lead to separation of the spouses. But that was a false notion.” (al-Bidaayah wa’l-Nihaayah, 3/253)
Being superstitious about getting married in Shawwaal is the matter of falsehood, because superstition in general is part of the “evil omen” (tiyarah) that the Prophet (peace and blessings of Allaah be upon him) forbade when he said, “There is no contagion and no evil omen.” (Sharh Saheeh Muslim li’l-Nawawi, 14/219, 218). And he (peace and blessings of Allaah be upon him)
Said, “Tiyarah (believing in evil omens) is shirk.”
(Narrated by Imaam Ahmad in his Musnad, 1/440. Also narrated by Abu Dawood in his Sunan, 4/230, Kitaab al-Tibb, hadeeth no. 3910). Also narrated by al-Tirmidhi in his Sunan, 3/84, 85, Abwaab al-Siyar, hadeeth no. 1663; he said, it is a saheeh hasan hadeeth. Also narrated by Ibn Maajah in his Sunan, 2/1170, Kitaab al-Tibb, hadeeth no. 3538. Also narrated by al-Haakim in al-Mustadrak, 1/17, 18, Kitaab al-Eemaan; he said it is a hadeeth whose isnaad is saheeh and its narrators are thiqah, although they [al-Bukhaari and Muslim] did not narrate it; al-Dhahabi agreed with him in his Talkhees).
Al-Nawawi (may Allaah have mercy on him) said in his commentary on the hadeeth of ‘Aa’ishah (may Allaah be pleased with her): “This indicates that it is mustahabb to get married and to consummate the marriage in Shawwaal. Our companions [fellow-scholars] have stated that this is mustahabb, quoting this hadeeth as evidence for that.”
By saying this, ‘Aa’ishah was aiming to refute the ignorant belief of the Jaahiliyyah, and what some of the common folk still believe today, that it is makrooh to get married or to consummate the marriage in Shawwaal. This is false and there is no basis for this belief. It is one of the leftovers of the Jaahiliyyah, when they used to be superstitious about that because of the connations of the name of Shawwaal which related to the drying up of the camel’s milk and the lifting of its tail…”
(Sharh Saheeh Muslim li’l-Nawawi, 9/209)
So Who Are Ahl ul-Hadith
So Who Are Ahl ul-Hadith
Author: Shaikh Rabee' bin Haadee al-Madkhalee |
Source: Makaanat Ahl ul-Hadith (trans. by Bilal Davies, forthcoming SP release) |
In the name of ALLAH,most gracious,most merciful
They are those who proceed upon the way of the Companions and those who followed them in righteousness, in clinging to the Book and the Sunnah, biting onto that with their molar teeth, and letting them (i.e., the Qur'aan and the Sunnah) take precedence over any statement or code and conduct - whether in belief, or acts of worship such as dealings and transactions, mannerisms, politics or social life.
They are those who are firm in regards to the fundamentals of the religion and its subsections, upon that which Allaah sent down and revealed upon his servant and Messenger Muhammad (sallallaahu alaihi wasallam). They are those establishing the call to that with all effort, sincerity and firm will. They are those carrying the knowledge of the Prophet (sallallaahu alaihi wasallam), expelling from it the distortions of those who have exaggerated (in its regard) and the undue claims of the people of falsehood and the interpretations of the ignorant ones.
They are those who are observant and lie in wait for every group that has deviated from the way of Islaam, like the Jahmees and the Mu'tazilees and the Khawaarij and the Rawaafidh and the Murji'ah and the Qadriyyah and all of those who have deviated from the way of Allaah and have followed their desires in every time and place - they not affected by the reproach of the blamers, in the cause of Allaah
They are the group that the Messenger of Allaah has praised and commended in his saying, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them until the hour is established." [1]
They are the Saved Sect firm upon that which the Messenger and his Companions were upon, those who have been distinguished and defined by the Messenger of Allaah when he mentioned that this Ummah shall divide into seventy three sects all going to the Hell-fire except one and it was said, "Who are they, O Messenger of Allaah?" He said, "They are those who are upon that which I and my Comapnions are upon."
And this is not something we say in exageration or a mere claim, but verily we speak a reality that the text of the Qur'aan and the Sunnah bears witness to, which history bears witness to, and to which their (i.e., the Ahlul-Hadeeth's) statements, their state of affairs, their writings and works also bear witness to. They are those who put before their eyes the statement of Allaah:
And hold fast, all of you together, to the rope of Allaah. [2]
And His statement:
And let those who oppose the Messengers commandment beware lest some fitnah befall them or a painful torment be inflicted on them. [3]
They are the most staunch in distancing themselves from opposing the command of the Messenger and the most distant from fitnah. They are those who make their constitution:
But no, by your Lord! They can have no faith, until they make you (O Muhammad (sallallaahu alaihi wasallam)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission. [4]
They are those who give to the Qur'aan and the Sunnah their true worth and give it the honour and veneration it deserves, giving priority to them over all the statements of mankind, and give precedence to their guidance over the guidance of all the people, and they judge by them in all affairs with complete pleasure, with chests which are expanded and free of restraint or constriction, and they submit to Allaah and His Messenger (with) a complete submission in their 'aqeedah and their worship and their dealings. They are those concerning whom the statement of Allaah holds true:
The only saying of the faithful believers when they are called to Allaah and His Messenger (sallallaahu alaihi wasallam) to judge between them, is that they say, "We hear and we obey," and such are the prosperous ones.[5]
They after all of the Comapanions - and at the head of them the rightly guided Caliphs - are the leaders of the taabi'een and at the head of them: Sa'eed ibn al-Musayyib (d. 90H), 'Urwah ibn Zubair (d. 94H), 'Alee ibn al-Hussain Zain al-'Aabideen (d. 93H), Muhammad ibn Hanafiya (d. 80H), 'Ubaydullaah ibn 'Abdillaah ibn 'Utbah ibn Mas'ood (d. 94H or later), Saleem ibn 'Abdillaah ibn 'Umar (d. 106H), Qaasim ibn Muhammad ibn Abee Bakr as-Sadeeq (d. 106H), al-Hasan al-Basree (d. 110H), Muhammad ibn Sireen (d. 110H), 'Umar ibn 'Abdul-'Azeez (d. 101H) and Muhammad ibn Shihaab az-Zuhree (d. 125H).
Then the Atbaa'at-Taabi'een and at the head of them: Imaam Maalik (d. 179H), al-Awzaa'ee (d. 157H), Sufiyaan ibn Sa'eed ath-Thawree (d. 161H), Sufyaan ibn Uyayna (d. 198H), Ismaa'eel ibn Ubya??? (d. 193H), Layth ibn Sa'd (d. 175H) and Aboo Haneefah an-Nu'maan (d. 150H).
Then those who followed them and at the head of them: 'Abdullaah ibn al-Mubaarak (d. 181H), Wakee' ibn al-Jarraah (d. 197H), the Imaam Muhammad ibn Idrees ash-Shaafi'ee (d. 204H), 'Abdur-Rahmaan ibn Mahdee (d. 198H), Yahya ibn Sa'eed al-Qataan (d. 198H) and Afaan ibn Muslim (d. 219H).
Then their students who followed them in this methodology, and at the head of them: the Imaam Ahmad ibn Hanbal (d. 241H), Yahya ibn Ma'een (d. 233H) and 'Alee ibn al-Madeenee (d. 234H).
Then their students like al-Bukhaaree (d. 256H), Muslim (d. 261H), Abee Haatim (d. 277H), Abee Zara' (Aboo Zur'ah?) (d. 264H), Aboo Daawood (d. 275H), at-Tirmidhee (d. 279H) and an-Nasaa'ee (d. 303H).
Then those who proceeded in their way in the generations that preceded them, like Ibn Jareer (at-Tabaree?) (d. 310H), Ibn Khuzaymah (d. 311H), ad-Daaraqutnee (d. 385H) in his time, al-Khateeb al-Baghdaadee (d. 463H) and Ibn 'Abdul-Barr an-Niwaaree (d. 463H).
And 'Abdul-Ghanee al-Maqdasee (d. 620H), Ibn Salaah (d. 643H), Ibn Taymiyyah (d. 728H), al-Mizzee (d. 743H), adh-Dhahabee (d. 748H), Ibn Katheer (d. 774H) and their contemporaries who lived in their time and those who came after them, and followed their footsteps in holding on to the Book and the Sunnah up until the present day.
These are who I mean by Ahlul-Hadeeth.
NOTES
[1] Hadeeth saheeh, collected by Muslim (3/1523), Ahmad (5/278-279), Aboo Dawood (3/4), Tirmidhee (4/420), Ibn Maajah (1/4-5), Haakim (4/449-450), at-Tabaraanee in Mu'jam al-Kabeer (7643) and Aboo Daawood at-Tayaalisi (p. 94, no. 689). Authenticated by al-Albaanee in As-Saheehah (270-1955).
How should we observe Laylat al-Qadr and when is it?
How should we observe Laylat al-Qadr and when is it?
Assalam Alaikum Warahamatullahi Wabarakatuhu
Dear Members
Q. How should we observe Laylat al-Qadr? Is it by praying, or by reading Qur’aan and the Prophet’s Seerah, listening to lectures and lessons and by celebrating it in the mosque?.
Answer.
Alhamdulillah
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time, praying, reading Qur’aan and making du’aa’. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night and would wake his family up, and would abstain from marital relations. Ahmad and Muslim narrated that he used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) enjoined staying up and praying on Laylat al-Qadr out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.” Agreed upon. This hadeeth indicates that it is prescribed to observe Laylat al-Qadr by spending the night in prayer.
Thirdly:
One of the best du’aa’s that may be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught to ‘Aa’ishah (may Allaah be pleased with her). Al-Tirmidhi narrated, and classed the report as saheeh, that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).”
Fourthly:
With regard to specifying which night of Ramadaan is Laylat al-Qadr, this needs specific evidence, but the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is the most likely to be Laylat al-Qadr, because that is mentioned in the ahaadeeth.
Fifthly:
With regard to innovations, they are not permissible during Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” According to another report, “Whoever does any action that is not part of this matter of ours will have it rejected.”
We know of no basis for the celebrations that are held during some nights of Ramadaan. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated (bid’ah).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas , 10/413
Jazak Allah Khair
Dear Members
Q. How should we observe Laylat al-Qadr? Is it by praying, or by reading Qur’aan and the Prophet’s Seerah, listening to lectures and lessons and by celebrating it in the mosque?.
Answer.
Alhamdulillah
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time, praying, reading Qur’aan and making du’aa’. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night and would wake his family up, and would abstain from marital relations. Ahmad and Muslim narrated that he used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) enjoined staying up and praying on Laylat al-Qadr out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.” Agreed upon. This hadeeth indicates that it is prescribed to observe Laylat al-Qadr by spending the night in prayer.
Thirdly:
One of the best du’aa’s that may be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught to ‘Aa’ishah (may Allaah be pleased with her). Al-Tirmidhi narrated, and classed the report as saheeh, that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).”
Fourthly:
With regard to specifying which night of Ramadaan is Laylat al-Qadr, this needs specific evidence, but the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is the most likely to be Laylat al-Qadr, because that is mentioned in the ahaadeeth.
Fifthly:
With regard to innovations, they are not permissible during Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” According to another report, “Whoever does any action that is not part of this matter of ours will have it rejected.”
We know of no basis for the celebrations that are held during some nights of Ramadaan. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated (bid’ah).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas , 10/413
Jazak Allah Khair
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