Reported by Ibn ‘Umar (radi-Allaahu anhu),
“I saw the Prophet’s (sal-Allaahu ‘alayhi was-Salam) opening takbeer in prayer; he raised his hands when he said “Allaahu akbar” until he held them parallel to his shoulders…” and in one report ” “When Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam) stood from the second rak‘ah, he said,‘Allaahu akbar’ and raised his hands.”
Report of Maalik bin al-Huwayrith,
“I saw the Prophet (sal-Allaahu ‘alayhi was-Salam) raise his hands when he said, “Allaahu akbar”, when he bowed, and when he raised his head from bowing, until they extended to the level of his ears.”
Narrated by Bukhari, Muslim and others with various versions. None of the Muhadditheen said it is weak.
1)
Ibn Hajr writes in Saheeh Al Bukhari (Kitaabul Aathaan)
“Imam Bukhari wrote a seperate book (Juzz Raf’ Yadein) in this regard and narrated from Imam Hasan (Al Basri) and Humaid bin Hilal that the Sahabah (companions) used to do it (raise their hands in first takbeer, for rukoo and after rukoo)”. Bukhari said : Hasan did not exclude anyone (companions). Ibn Abdil Birr said “from whoever from the sahabah, leaving raf’ul yadein is narrated, it doing is also narrated except Ibn Masood” .Al Mirwazi said all the ulema of different cites have agree on the leality of this except the Kufa people. Ibn Abdilbirr said “No one narrates from Maalik leaving raf’ul yadein except Ibn Qaasim. And the one we follow is raising hands based upon the hadith of Ibn Umar and this is what Ibn Wahb and others have narrated from Maalik and Tirmizi narratewd from Maalik nothing except this.” And Khattabi said and Qurtubi followed him in Almufhim that this (doing raful yadein) is the last and more correct of Maalik’s opinion. As for the Hanafis, they interpretted it based on the narration of Mujahid form Ibn Umar that he did not do it. And they (muhadditheen) replied with criticizind the chain of narrators saying its narrator Abubakr bin Ayyash’s memory became bad inhis later years. Even if its chain is correct then Saalim, Naafi and others affirm Raful Yadein from Ibn Umar and Nafi’s narration is coming after two chapters. And more is preferred over less (number of narrators), especially if the majority is affirming and the single person (mujahid) is negating. Also the combining of the two narrations is possible that Ibn Umar did not think it is Waajib, doing it sometimes and leaving it at other times. And what tells you about the weakness of it is what is narrated by Bukhari in Juzz Raful Yadein from Maalik that Ibn Umar whenever he used to see a person not raising hands when going for rukoo and when getting up from it, he would through pebbles at him. And they (Ahnaaf) also made use of the hadith of Ibn Masood “that he saw the Prophet sallallahoalaihiwasallam raising his hands when starting the prayers and then he did not repeat” as narrated by Abu Dawood. And Imam Shafei rejected it because this narration is not proven and said “Even if it is proven, then positive(doing) is preferred over negative (not doing)”. One of the Ahlul Hadith said it is saheeh, but he used it to prove that raf’ul yadein is not obligatory (not that it should be left always). And Tahawi differed only with Alawzaie and those of the Ahlul Dhaahir who see raf’ul yadein as obligatory. And Bukhari narrated from his teacher Ali Alnmadini right after the hadith of Ibn Umar in this chapter: It is Haq (right) upon the Muslims to raise their hands when doing rukoo and when getting up fro it beacause of this hadith of Ibn Umar, as in the narration of Ibn Asaakir. Bukhari narrated this in Juzz Raf’ul Yadein and added: Ali Almadeeni was the most knowledgeable of his contemporaries. And opposing it is the saying of some hanafis that raf’ul yadein nullifies the prayers. And some people of the West who came later said the doer of Raf’ul yadein is an innovator, and so some of their (probably the muhadditheen) researchers were inclined to stop doing raf’ul yadein as a means of stopping this evil (of being labelled innovators), as narrated by Ibn Daqeeq Aleed. And Bukhari said in Juzz Raf’ul Yadein “Whovever claimed thisis an innovation has criticized the Sahabah, because none of them have been narrated of not doing raf’ul yadein” and he said “and neither are the narrations of not doing more authentic than the narrations of doing Raf’ul Yadein”. And Allah knows best. And Bukhari also mentions that 17 sahabah narrated this. Alhaakim and Abulqaasim bin mandah mentioned that among them are the Asharah Mubasharrah bil jannah (10 Companions promised paradise). And our Sheikh Abu Faadhil, the Haafizmentioned that he counted the sahabah who narrated it and counted them as 50 companions.”
2)
From Saheeh Ibn Khuzaymah:
Chapter: The evidence that the Prophet sallallahualaihiwasallam ordered to do rafa’ yadein when intending to go for rukoo and when getting up from it
Narrated Malik bin Huwairth: he said the Prophet sallallahualaihiwasallam used to raise his hands for the start of prayers and for rukoo and when he raised his head from rukoo.
Narrated Malik bin Huwairth: We came to the Prophet and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, “Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer. Imam Ibn Khuzaimah said: “So the Prophet sallallahoalaihiwasalam ordered Malik and his companions to pray as they saw the Prophet sallallahoalaihiwasalam pray and Malik narrated the raf’ yadein in start of prayer and rukoo and raising from rukoo.. So in it is proof that the Prophet sallallahualaihiwasallam ordered it.”>
Among those who claimed it obligatory were Imams Humaidi, Awzaie, Shafie (see kittabul Umm of Shafei), Bukhari, Ibn Khuzaimah, Dawood….(See Fathul Bari). All of them used the Hadith of Ibn Umar in Bukhari.
Translated by: Abu Maryam Al-Salafi
