Salafi Research Institute SRI
Itihaf ul-Basim Fi Tahqiq Muwatta al-Imam Malik [Talkhis al-Qabisi] Riwayah Abdur Rahman ibn al-Qasim
Tahqiq, Takhrij, Sharh
Muhadith Zubair Ali Zai
Translated Abu Ubaydah
Translated, Checked & Additional Notes
Abu Hibban & Abu Khuzaimah Ansaari
The Issue of Raf al-Yadayn
Salim Ibn Abdullah Ibn Umar two hadiths: and there are 3 narrations to him which are Ma’lul
[59] From Malik from Ibn Shihab from Salim Ibn Abdullah from Ibn Umar (Radi Allahu Anhu) that the Messenger of Allah (Sallalahu Alayhi Was-Sallam) used to raise his hands to the level of his shoulders when he began the prayer and when he went into ruku (bowing) and raised his head from the ruku (bowing) he raised his hands in the same way, saying, “Allah hears whoever praises him, our Rab and praise belongs to You.” He did not do the same (raise his hands to his shoulders) in the sujud (prostration).
[GRADING] – [SAHIH]
Ibn Shihab az-Zuhri clarified hearing (this hadith from Salim Ibn Abdullah) in Bukhari (no.736)
[REFERENCES] – [BUKHARI]
Al-Muwatta (Muhammad Ibn al-Hasan ash-Shaybani’s narration pg.89 hadith no.99) at-Tamhid (9/210) al-Istidhkar: (no.139) with the words of Yahya Ibn Yahya
Note: This is narrated in the manuscript of Yahya Ibn Yahya in a summarised narration in which the raf ul yadayn before the ruku (bowing) is not mentioned. (al-Muwatta Yahya’s narration (1/75 hadith no.160, book 3, chapter 4, hadith 16
Transmitted by Bukhari (no.735) from the hadith of Malik. Narrated by Muslim (no.390) from the hadith of Ibn Shihab az-Zuhri.
[UNDERSTANDING FROM THE HADITH]
1) The following noble companions (Radi Allahu Anhum) have narrated about raf al yadayn before ruku (bowing) and after it:
Abdullah Ibn Umar (Radi Allahu Anhu), Malik Ibn Huwayrith (Radi Allahu Anhu) (Sahih Bukhari (no.737) and Sahih Muslim (no.391)), Wa’il Ibn Hujr (Radi Allahu Anhu) (Sahih Muslim (no.401)), Abu Humayd as-Sa’idi (Radi Allahu Anhu) (Sunan at-Tirmidhi (no.304) and he said “This hadith is Hasan Sahih” and Ibn Khuzaimah authenticated it (no.587), and Ibn Hibban, al-Ihsan (no.1864, and Ibn al-Jarud (no.192), and its chain is authentic), Abu Bakr as-Sidiq (Radi Allahu Anhu) (as-Sunan al-Kubra of al-Bayhaqi (2/73) and its chain is [Sahih] authentic), Ali Ibn Abi Talib (Radi Allahu Anhu) (Sunan at-Tirmidhi (no.3423) and he said “This hadith is Hasan Sahih” and Ibn Khuzaimah authenticated it (no.584) and its chain is [Hasan] good), Abu Musa al-Ash’ari (Radi Allahu Anhu) (Sunan ad-Daraqutni (1/292) hadith (no.1111) and its chain is [Sahih] authentic), Jabir Ibn Abdullah al-Ansari (Radi Allahu Anhu) (Musnad as-Siraj (pg.25) hadith (no.92) and its chain is [Hasan] good) and other noble companions (Radi Allahu Anhum) such as it is established from the hadith of Abu Humayd (Radi Allahu Anhu) therefore it has become established that doing rafyal yadayn before and after ruku (bowing) is mutawatir.
For more details of rafyal yadayn being mutawatir see Qutfal Azhar al-Mutanatharah (hadith (no.33)) Luqtal Lali al-Mutanatharah (hadith (no.62)), nadhmul mutanathar (hadith (no.67)) Fath ul-Bari (1/203) and at-Taqyid Wal Idhah of al-Iraqi (pg.270) etc.
2) Rafyal yadayn (before and after ruku (bowing)) is established from the following noble companions:
Abdullah Ibn Umar (Radi Allahu Anhu) (Sahih Bukhari (no.739), and Juz Rafyal yadayn of Bukhari (no.80) and its chain is [Sahih] authentic and Abu Dawud authenticated it (no.741), Malik Ibn Huwayrith (Radi Allahu Anhu) (Sahih Bukhari (no.737) and Sahih Muslim (no.391)), Abu Musa al-Ash’ari (Radi Allahu Anhu) (Sunan ad-Daraqutni (1/292) hadith (no.1111) and its chain is [Sahih] authentic, Abu Bakr as-Sidiq (Radi Allahu Anhu) (as-Sunan al-Kubra of al-Bayhaqi (2/73) and its chain is [Sahih] authentic), Abdullah Ibn Zubayr (Radi Allahu Anhu) (as-Sunan al-Kubra of al-Bayhaqi (2/73) and its chain is [Sahih] authentic), Ibn Abas (Radi Allahu Anhu) (Musanaf Ibn Abi Shaybah (1/235) and its chain is [Sahih] authentic), Anas Ibn Malik (Radi Allahu Anhu) (Juz Rafyal Yadayn (no.20) and its chain is [Sahih] authentic), Jabir Ibn Abdullah al-Ansari (Musnad as-Siraj (no.92) and its chain is [Hasan] good), Abu Hurayrah (Radi Allahu Anhu) (Juz Rafyal Yadayn (no.22) and its chain is [Sahih] authentic)
The greatly valued Tabi’i Sa’id Ibn Jubayr said, “The noble companions (Radi Allahu Anhum) of the Messenger of Allah (Sallalahu Alayhi Was-Sallam) used to perform Rafyal yadayn at the beginning of the prayer, at the time of (going into) ruku (bowing) and after raising their heads from ruku (bowing)” (as-Sunan al-Kubra of al-Bayhaqi (2/75) and its chain is [Sahih] authentic)
It is established (from this) that the evidence for the noble companions doing Rafyal yadayn is mutawatir. (Radi Allahu Anhum)
3) Rafyal yadayn is established from the following noble tabi’in:
Muhammad Ibn Sirin (Musanaf Ibn Abi Shaybah (1/235) hadith (no.2436) and its chain is [Sahih] authentic), Abu Qilabah al-Basri (Ibn Abi Shaybah hadith (no.2437) and its chain is [Sahih] authentic), Wahb Ibn Munabih (at-Tamhid (9/228) and Musanaf Abdurazaq (no.2524) and it is [Sahih] authentic), Salim Ibn Abdullah al-Madani (Juz Rafyal yadayn (no.62) and its chain is [Hasan] good), Qasim Ibn Muhammad al-Madani (Juz Rafyal yadayn (no.62) and its chain is [Hasan] good), Ata Ibn Abi Rabah (Juz Rafyal yadayn (no.62) and its chain is [Hasan] good), Makhul ash-Shami (Juz Rafyal yadayn (no.62) and its chain is [Hasan] good), Nu’man Ibn Abi Ayash (Juz Rafyal yadayn (no.59) and its chain is [Hasan] good), Tawus (as-Sunan al-Kubra of al-Bayhaqi (2/74) and its chain is [Sahih] authentic), Sa’id Ibn Jubayr (as-Sunan al-Kubra of al-Bayhaqi (2/75) and its chain is [Sahih] authentic), al-Hasan al-Basri (Musanaf Ibn Abi Shaybah (1/235) hadith (no.2435) and its chain is [Sahih] authentic) and other than them.
It is established from this that the evidence for the tabi’in doing Rafyal yadayn is mutawatir.
4) Rafyal yadayn is established from sayings and actions of the following noble Imams:
Malik Ibn Anas, author of al-Muwatta (Sunan at-Tirmidhi (no.255) and it is [Sahih] authentic), Shafi’i (Kitab al-Um (1/104)), Ahmad Ibn Hanbal (Masa’il Ahmad for Abu Dawud (pg.23)), Ishaq Ibn Rahaway (Juz Rafyal Yadayn (no.1), Ma’rifatu as-Sunan Wal Athar of al-Bayhaqi, written by me (vol.1 pg.225), Ibn al-Mubarak (Ta’wil Mukhtalif al-Hadith of Ibn Qutaybah (pg.66) and its chain is [Sahih] authentic), Yahya Ibn Ma’in (Juz Rafyal Yadayn (no.121), and Humaydi (Juz Rafyal Yadayn (no.1) and other than them.
5) It is established from the (above) mentioned proofs that saying Rafyal yadayn is mansukh (abrogated), matruk (abandoned) or ghayr ula (not first, not primary, not better) is false.
6) Imam Bukhari has given a general declaration that it is not established from any companion that they didn’t perform Rafyal Yadayn. See Juz Rafyal Yadayn (hadith (no.40, no.76, no.1) al-Majmu Sharh ul-Mahdhab of an-Nawawi (3/405))
7) For more details on the verification of this topic, study Imam Bukhari’s famous and established book Juz Rafyal Yadayn (with my grading) and the book written by me “Noor ul-Aynayn Fee Athbat Mas’alah Rafyal Yadayn”.
8) It is not established that the Prophet (Sallalahu Alayhi Was-Sallam) abandoned Rafyal Yadayn.
9) The person who performs Rafyal Yadayn receives 1 reward for each finger meaning you receive 10 rewards for performing Rafyal Yadayn once. See al-Mu’jam al-Kabir of at-Tabarani ((17/297) hadith (no.819) and its chain is [Hasan] good, and Musnad al-Haythami in Majmu az-Zawaid (2/103), and Ma’rifatu as-Sunan Wal Athar of al-Bayahqi (written by me (1/225) from Ishaq Ibn Rahaway and its chain is [Sahih] authentic)
Note: The third narration that Shaykh Abul Hasan al-Qabisi gave an indication to and declared it to be Ma’lul is probably the hadith in Sahih Bukhari (no.24) and Sahih Muslim (no.36) in which it is said, “Leave him, as Haya’ (modesty) is a part of faith.” This hadith is present in Muwatta Imam Malik (Yahya’s narration (2/905) hadith (no.1744) and according to the most correct saying it is [Sahih] and not Ma’lul. Wal hamdullilah.
10) Doing Rafyal Yadayn in (during) the Sajdahs (prostrations) is not established from any [Sahih] hadith. For more details see Nur ul-Aynayn (pg.189)
