Post by StudentOfTheDeen on Jul 9, 2017 10:12:07 GMT
The Hanafi & Maliki Evidences
For Not Raising The Hands in Salah
By Shaykh Dr. Abul Hasan Hussain Ahmed
In the following video, Shaykh Dr. Abul Hasan Hussain Ahmed gives a concise yet comprehensive elucidation, along with evidences, for why both the Hanafi and Maliki madhabs deem it Sunnah and better not to do Raf' al-Yadayn (raising the hands before and after Ruku') in Salah. Contrary to the beliefs and allegations of certain individuals who unrelentingly criticise and attack those who don't do Raf' al-Yadayn, the position of it being Sunnah and better not to raise the hands in Salah before and after Ruku' is a judgement which is firmly based on the evidences.
Post by StudentOfTheDeen on Jul 9, 2017 10:20:17 GMT
The Ruling on Raf' al-Yadayn
According to The Hanafi Madhab
By Shaykh Abul Hasanat
In the Hanafi understanding, raising the hands before and after ruku is not part of the final and complete way of performing salah. Talking and greeting are other examples of acts that used to be permitted in salah, but are by agreement not permissible in the final manner of performing salah. Another example is raising the hands when making salam at the end of salah. This was the initial practice, but now everyone agrees it is not a part of salah and should not be done. When assessing what is correct and incorrect in salah, it is necessary to consider the final manner of performance.
In answer to the question, "Is a person while offering salah to raise his hands in any takbir, when going into ruku, into sujud, getting up from ruku or getting up from sujud?" Imam Abu Hanifah and his students said: "He is not to raise his hands in any of that except for the takbir with which he commences the salah." (al-Asl, 1:15) Other major books also mention the same ruling. For instance, al-Tahawi says in his Mukhtasar: "Once he has completed that, he will fall into ruku saying the takbir, and will not raise his hands." (Sharh Mukhtasar al-Tahawi, 1:597)
In the Hanafi understanding, raising the hands before and after ruku is not part of salah, or a sunnah act of salah, and thus to do so would go against the principle of being still and composed in salah. The only disagreement is over whether such an action amounts to 'amal kathir (excessive movement) or 'amal qalil (non-excessive movement). The dominant position is the latter, and thus it is deemed makruh tanzihi (reprehensible). According to one transmission from Imam Abu Hanifah, however, it falls under "excessive movement" and would thus nullify the salah. This has been deemed a shadh (isolated) position, although a famous later Hanafi scholar, Amir al-Itqani, wrote a treatise supporting it, and was then refuted by others. Whatever the case, there is no question that a person subscribing to the Hanafi position should not be raising his hands before and after ruku.
Doing or not doing Raf’ 'l-Yadayn [before rukū’ and after rukū’] is one of the issues of contention in fiqh that seems to be on the tips of the tongue on the people in every generation. Imām Badr 'l-Dīn al-’Aynī eloquently explains the position of the Madhhab in his Nukhab 'l-Afkār Sharḥ Ma’ānī 'l-Āthār of al-Ṭaḥāwī [4/154], and this should bring peace of mind to the followers. Imām al-Ṭaḥāwī's says: 'and in opposition to them regarding this issue is another group, for they say, 'we are not of the opinion of raising [the hands] except in the first takbīr'.
Imām al-’Aynī comments:
❝Meaning, another group have opposed the [previous] mentioned group, and he intended the following [group of Scholars]: 'Ibrāhīm al-Nakha’ī, Ibn Abī Laylā, ’Alqamah b. Qays, al-Aswad b. Yazīd, ’Āmir al-Sha’bī, Abū Isḥāq al-Sabī’ī, Sufyān al-Thawrī, Abū Ḥanīfah, Abū Yūsuf, Muḥammad b. 'l-Ḥasan, Zufar b. 'l-Hudhayl, Khaythamah, Qays, al-Mughīrah, Wakī’, ’Āsim b. Kulayb, Mālik - according to a view from him -, Ibn 'l-Qāsim, the majority of the Mālikīs and the people of Kūfah'.
[Imām] al-Tirmidhī said: 'and this is the view of more than one of the companions of the Prophet ﷺ, and their followers. It is also the view of Sufyān [al-Thawrī] and the people of Kūfah'.
There is a difference from Mālik regarding the raising of the hands in prayer, al-Walīd b. Muslim and ’Abdullāh b. Wahb narrated from Mālik: that he was of the opinion of raising the hands in prayer, [whereas] al-Shāfi’ī narrated from Mālik: that he did not raise [the hands].
Ashraf 'l-Dīn b. Nakhīb al-Kāsānī in al-Badā'i’ said, it has been narrated from Ibn ’Abbās in that he said: 'The ten [promised companions] - whom Rasūlullāh attested for them al-Jannah - did not raise their hands except in the opening of the prayer'.
I [al-’Aynī] say: 'and they are Abū Bakr, ’Umar, ’Uthmān, ’Alī, Ṭalḥah b. ’Ubaydullāh, al-Zubayr b. 'l-’Awwām, Sa’d b. Abī Waqqās, Sa’īd b. Zayd, ’Abd 'l-Raḥmān b. ’Awf, Abū ’Ubaydah, ’Āmir b. ’Abdullāh b. Jarrāḥ, others mentioned [that only raised their hands once] also are, ’Abdullāh b. Mas’ūd, Jābir b. Samurah, al-Barā' b. ’Āzib, ’Abdullāh b. ’Abbās, ’Abdullāh b. ’Umār and Abū Sa’īd al-Khudrī and the saying of al-Tirmidhī is a proof for this.❞