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آسسالامئالایکئم،
ًئجھع نععچھعے دیےع گاےع ارتیچلع ءردئ میعن ثھاھعےع۔ ُلعاسع ماداد خاریعن
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See what Shaikh Zubair Ali Zai has to say about this narration.
Quote:
A new narration, against rafa al-Yadain is derived which has been mentioned very frequently nowadays, in speeches and writings. Recently, a book named “Tark-e-Rafa Yadayn” has been published, in which this narration is narrated with reference to “Akhbaar ul-Fuqaha wal Muhadditheen”. Let us clear the reality of this narration also:
The Text of the Narration
It is written in “Akbaar ul-Fuqaha wal Muhadditheen” that:
Uthmaan bin Muhammad narrated to me, he said: Ubaydullah bin Yahya said to me: (he said) Uthman bin Sawadah Ibn Abbaad narrated to me, From Hafs bin Maysarah, From Zayd bin Aslam, From Abdullah bin Umar (radiallah anhu), He said:
“We would, with the Prophet (sallAllahu alayhi was sallam) in Makkah, raise our hands at the beginning of salah and within salah at the time of ruku'. Then when the Prophet (sallAllahu alayhi was sallam) migrated to Madinah, he left the raising hands within salah at the time of ruku' and continued to raise the hands at the beginning of salah.” [Pg 214 T. 378, Tark-e-Rafa yadain Pg 491]
This narration, presented by the opposers of Rafa al-Yadayn, is Mawdoo (Fabricated) and Baatil (Void) due to several reasons
Evidence # 1:
There is no sanad (chain) mentioned in the beginning of the book (Pg 5), named “Akhbaar ul-Fuqaha wal Muhadditheen”.
And at the end of this book, it says: “The book has finished and all the praises are due to Allah as is his right to be praised, and May the blessings of Allah be upon Muhammad and his offsprings, and this is Sha’baan 483 H.” [Pg 293]
Who is the author finishing this book, 122 years after the death of the mentioned Author, Muhammad bin Harith al-Qairawaani (D. 361 H)? It is unknown. Therefore, this book is not proven to be the book of Muhammad bin Haarith Al-Qairawani.
Evidence # 2:
Its narrator Uthmaan bin Muhammad is unclarified. It would be wrong to say that it is Uthmaan bin Muhammad bin Ahmed bin Madrak without any proof. There is no proof of the meeting of this Ibn Madrak from Muhammad bin Harith Al-Qairawaani.
Haafidh Dhahabi wrote:
Quote:
“Uthmaan bin Muhammad bin Khasheesh al-Qairawaani, narrates from Ibn Ghanam Qaadhi Afreekia, I think, he is Kadhaab (Liar)” [Al-Mughni fi ad-Du’afaa Vol 2 Pg 50 T. 4059]
Uthmaan bin Muhammad is Kadhaab Qairawaani, and Muhammad bin Haarith is Qairawaani too, therefore what is apparent is that the Liar Muhammad bin Uthmaan is what is meant here.
It should also be noted that Uthmaan bin Muhammad bin Ahmed bin Madrak is not known to be Siqah either. It is written in the book, attributed to Muhammad bin Haarith al-Qairawaani that:
Quote:
“Khaalid bin Sa’d said: ‘Uthmaan bin Muhammad is one of those who pay attention to seeking knowledge, he taught masaail and wrote scripts with calibre, he was the Mufti of his area, he died in 320 H’” [Akhbaar ul-Fuqaha wal Muhadditheen Pg 216]
There is no indication of Tawtheeq in this saying. Therefore, he remains Majhool ul-Haal.
Evidence # 3:
The condition of the narrator Uthmaan bin Sawadah bin Abbaad was not found in any book except “Akhbaar ul-Fuqaha wal Muhadditheen”. It is written in Akhbaar ul-Fuqaha that:
Quote:
“Uthmaan bin Muhammad said: Ubaydullah bin Yahya said: Uthmaan bin Sawadah is Siqah Maqbool in Judgments and Ahkaam….”
Since Uthmaan bin Muhammad is Majrooh or Majhool, this tawtheq of Ubaydullah bin Yahya is not proven.
Therefore Uthmaan bin Sawadah is Majhool ul-Haal. His birth and death dates are also unknown.
Evidence # 4:
The meeting and the contemporariness of Uthmaan bin Sawadah is not proven from Hafs bin Maisarah. Hafs died in 181 H.
Evidence # 5:
Among the books of Muhammad bin Haarith, we find the name of “Akhbaar ul-Qudhaat wal Muhadditheen”, but we do not find the book named “Akhbaar ul-Fuqaha wal Muhadditheen”. [See: Al-Akmaal by Ibn Makoola (3/261), Al-Insaab by Al-Sma’aani (2/372). The early scholars have not mentioned this book!
Evidence # 6:
At the beginning of the narration, from which the opposers of Rafa al-Yadain are taking evidence, it is written that:
Quote:
“And he narrated a Hadeeth about rafa al-Yadain with chain. It is from Ghareeb narrations, and I think that it is from the Shaadh narrations.” [Akhbaar ul-Fuqaha wal Muhadditheen Pg 214]
And it is known even to common students of knowledge that Shaadh is a type of Da’eef narration.
All these proofs were related to the chain, now we will look at the Matn of this narration.
Evidence # 7:
In the Matn (text) of this narration, it says that the Messenger of Allah (peace be upon him) left doing Rafa al-Yadain after migrating to Madeenah Munawwarah. Whereas it is proven from Saheeh ahadeeth that the Prophet (peace be upon him) used to do Rafa al-Yadain in Madeenah.
It is narrated from Abu Qilabah (rahimahullah) that when Maalik bin Huwayrath (radiallah anhu) used to start the prayer, he used to raise his hands with Takbeer, and he used to raise his hands while doing ruku’, and he used to raise his hands after raising his head from ruku’, and he used to say that the Messenger of Allaah (peace be upon him) used to do it. [Saheeh Muslim: 1/168 H. 391, and Saheeh Bukhaari 1/102 H. 737]
Maalik bin Huwayrath (radiallah anhu) came to the Prophet (peace be upon him) when he was preparing for Ghazwah Tabook (in Madeenah). [See: Fathul Baari Vol 2 Pg 110 H. 628]
It is narrated from Waail bin Hujr al-Hadrami (radiallah anhu) that he saw the Messenger of Allah (peace be upon him) raising his hands at the beginning of Prayer, before ruku’, and after ruku’. [Saheeh Muslim Vol 1 Pg 173 H. 401]
Aynee Hanafi writes that:
“And Waail bin Hujr emraced Islaam in 9 hijri in Madeenah.” [Umda tul Qaari Vol 5 Pg 274]
After that (in 10 Hijri) he came again, and he observed the practice of Rafa al-Yadain in that year also. [Sunan Abu Dawood: 272, Saheeh Ibn Hibbaan, Al-Ihsaan 3/169 H. 1857]
So we come to know that the Prophet (peace be upon him) did not leave the rafa al-yadain of before and after ruku’ in Madeenah also. This proves that the narration of Akhbaar ul-Fuqaha is Mawdoo (Fabricated).
Evidence # 8:
It is narrated from Abu Hurayrah (radiallah anhu) that the Messenger of Allah (peace be upon him) used to raise his hands in the beginning of the prayer, before ruku’, and after rku’. [Saheeh Ibn Khuzaymah: 1/344 H. 694, 695, Chain Hasan]
It is known even to a common student of knowledge that Abu Hurayrah (radiallah anhu) came to the Prophet (peace be upon him) in Madeenah. He has stayed with him in his last four years.
Sayyidunah Abu Hurayrah (radiallah anhu) used to do rafa al-yadain of before and after ruku’ after the death of the Prophet (peace be upon him). [Juzz Rafa al-Yadain by Bukhaari: 22]
In this narration, the student of Abu Hurayrah and the teacher of Abu Haneefah, Ataa bin Abi Rbaah, also used to do Rafa al-Yadain before and after ruku’. [Juzz Rafa al-Yadain: 62, Chain Hasan]
It proves that the Rafa al-Yadain of Ruku’ did not get Mansookh in Madeenah at all, therefore the narration of Akhbaar ul-Fuqaha is a Lie.
Evidence # 9:
It is narrated from the famous Tabi’ee, Naafi’, that Abdullah bin Umar (radiallah anhu) used to do Rafa al-Yadain in the beginning of the Prayer, before ruku, after ruku’, and after standing from two rak’aahs. [Saheeh Bukhaari: 2/102 H. 739]
It is not possible that according to the narration of Ibn Umar, rafa al-Yadain gets mansookh and still he used to practice it. In fact He (radiallah anhu) was the first in the Ittiba of the Messenger of Allah (peace be upon him)
Evidece # 10:
Naafi’ said that Abdullah bin Umar (radiallah anhu) used to hit those with stones, who did not used to do rafa al-yadain before and after ruku’. [Juzz Rafa al-Yadain: 15, Chain Saheeh]
Imam Nawawi writes about this narration that: “Its chain is Saheeh up to Naafi’” [Al-Majmoo Sharh al-Madhab Vol 3 Pg 405]
How is it possible, that the rafa al-yadain is Mansookh according to the narration of Ibn Umar, and he still beats those unknown and Majhool ignorants who do not do it, after its Mansookhiyat. Imam Bukhaari said:
“It is not from a single Sahaabi that he did not do rafa al-Yadain” [See: Juzz Rafa al-Yadain 40,76, and Al-Majmoo by An-Nawawi 3/405]
This proves that the person not doing rafa al-yadain was not one of the Sahabah, rather a Majhool and unknown person.
Conclusion:
From the proofs mentioned previously, it becomes as clear as the brightness of the sun that the narration of Akhbaar ul-Fuqaha wal Muhadditheen is Mawdoo’ and Baatil, therefore taking evidence from it is absolutely wrong.
Wama Alaina Illal Balaghah
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ًئجھع نععچھعے دیےع گاےع ارتیچلع ءردئ میعن ثھاھعےع۔ ُلعاسع ماداد خاریعن
××××××××××××××××××××××××××××××××××××××××
See what Shaikh Zubair Ali Zai has to say about this narration.
Quote:
A new narration, against rafa al-Yadain is derived which has been mentioned very frequently nowadays, in speeches and writings. Recently, a book named “Tark-e-Rafa Yadayn” has been published, in which this narration is narrated with reference to “Akhbaar ul-Fuqaha wal Muhadditheen”. Let us clear the reality of this narration also:
The Text of the Narration
It is written in “Akbaar ul-Fuqaha wal Muhadditheen” that:
Uthmaan bin Muhammad narrated to me, he said: Ubaydullah bin Yahya said to me: (he said) Uthman bin Sawadah Ibn Abbaad narrated to me, From Hafs bin Maysarah, From Zayd bin Aslam, From Abdullah bin Umar (radiallah anhu), He said:
“We would, with the Prophet (sallAllahu alayhi was sallam) in Makkah, raise our hands at the beginning of salah and within salah at the time of ruku'. Then when the Prophet (sallAllahu alayhi was sallam) migrated to Madinah, he left the raising hands within salah at the time of ruku' and continued to raise the hands at the beginning of salah.” [Pg 214 T. 378, Tark-e-Rafa yadain Pg 491]
This narration, presented by the opposers of Rafa al-Yadayn, is Mawdoo (Fabricated) and Baatil (Void) due to several reasons
Evidence # 1:
There is no sanad (chain) mentioned in the beginning of the book (Pg 5), named “Akhbaar ul-Fuqaha wal Muhadditheen”.
And at the end of this book, it says: “The book has finished and all the praises are due to Allah as is his right to be praised, and May the blessings of Allah be upon Muhammad and his offsprings, and this is Sha’baan 483 H.” [Pg 293]
Who is the author finishing this book, 122 years after the death of the mentioned Author, Muhammad bin Harith al-Qairawaani (D. 361 H)? It is unknown. Therefore, this book is not proven to be the book of Muhammad bin Haarith Al-Qairawani.
Evidence # 2:
Its narrator Uthmaan bin Muhammad is unclarified. It would be wrong to say that it is Uthmaan bin Muhammad bin Ahmed bin Madrak without any proof. There is no proof of the meeting of this Ibn Madrak from Muhammad bin Harith Al-Qairawaani.
Haafidh Dhahabi wrote:
Quote:
“Uthmaan bin Muhammad bin Khasheesh al-Qairawaani, narrates from Ibn Ghanam Qaadhi Afreekia, I think, he is Kadhaab (Liar)” [Al-Mughni fi ad-Du’afaa Vol 2 Pg 50 T. 4059]
Uthmaan bin Muhammad is Kadhaab Qairawaani, and Muhammad bin Haarith is Qairawaani too, therefore what is apparent is that the Liar Muhammad bin Uthmaan is what is meant here.
It should also be noted that Uthmaan bin Muhammad bin Ahmed bin Madrak is not known to be Siqah either. It is written in the book, attributed to Muhammad bin Haarith al-Qairawaani that:
Quote:
“Khaalid bin Sa’d said: ‘Uthmaan bin Muhammad is one of those who pay attention to seeking knowledge, he taught masaail and wrote scripts with calibre, he was the Mufti of his area, he died in 320 H’” [Akhbaar ul-Fuqaha wal Muhadditheen Pg 216]
There is no indication of Tawtheeq in this saying. Therefore, he remains Majhool ul-Haal.
Evidence # 3:
The condition of the narrator Uthmaan bin Sawadah bin Abbaad was not found in any book except “Akhbaar ul-Fuqaha wal Muhadditheen”. It is written in Akhbaar ul-Fuqaha that:
Quote:
“Uthmaan bin Muhammad said: Ubaydullah bin Yahya said: Uthmaan bin Sawadah is Siqah Maqbool in Judgments and Ahkaam….”
Since Uthmaan bin Muhammad is Majrooh or Majhool, this tawtheq of Ubaydullah bin Yahya is not proven.
Therefore Uthmaan bin Sawadah is Majhool ul-Haal. His birth and death dates are also unknown.
Evidence # 4:
The meeting and the contemporariness of Uthmaan bin Sawadah is not proven from Hafs bin Maisarah. Hafs died in 181 H.
Evidence # 5:
Among the books of Muhammad bin Haarith, we find the name of “Akhbaar ul-Qudhaat wal Muhadditheen”, but we do not find the book named “Akhbaar ul-Fuqaha wal Muhadditheen”. [See: Al-Akmaal by Ibn Makoola (3/261), Al-Insaab by Al-Sma’aani (2/372). The early scholars have not mentioned this book!
Evidence # 6:
At the beginning of the narration, from which the opposers of Rafa al-Yadain are taking evidence, it is written that:
Quote:
“And he narrated a Hadeeth about rafa al-Yadain with chain. It is from Ghareeb narrations, and I think that it is from the Shaadh narrations.” [Akhbaar ul-Fuqaha wal Muhadditheen Pg 214]
And it is known even to common students of knowledge that Shaadh is a type of Da’eef narration.
All these proofs were related to the chain, now we will look at the Matn of this narration.
Evidence # 7:
In the Matn (text) of this narration, it says that the Messenger of Allah (peace be upon him) left doing Rafa al-Yadain after migrating to Madeenah Munawwarah. Whereas it is proven from Saheeh ahadeeth that the Prophet (peace be upon him) used to do Rafa al-Yadain in Madeenah.
It is narrated from Abu Qilabah (rahimahullah) that when Maalik bin Huwayrath (radiallah anhu) used to start the prayer, he used to raise his hands with Takbeer, and he used to raise his hands while doing ruku’, and he used to raise his hands after raising his head from ruku’, and he used to say that the Messenger of Allaah (peace be upon him) used to do it. [Saheeh Muslim: 1/168 H. 391, and Saheeh Bukhaari 1/102 H. 737]
Maalik bin Huwayrath (radiallah anhu) came to the Prophet (peace be upon him) when he was preparing for Ghazwah Tabook (in Madeenah). [See: Fathul Baari Vol 2 Pg 110 H. 628]
It is narrated from Waail bin Hujr al-Hadrami (radiallah anhu) that he saw the Messenger of Allah (peace be upon him) raising his hands at the beginning of Prayer, before ruku’, and after ruku’. [Saheeh Muslim Vol 1 Pg 173 H. 401]
Aynee Hanafi writes that:
“And Waail bin Hujr emraced Islaam in 9 hijri in Madeenah.” [Umda tul Qaari Vol 5 Pg 274]
After that (in 10 Hijri) he came again, and he observed the practice of Rafa al-Yadain in that year also. [Sunan Abu Dawood: 272, Saheeh Ibn Hibbaan, Al-Ihsaan 3/169 H. 1857]
So we come to know that the Prophet (peace be upon him) did not leave the rafa al-yadain of before and after ruku’ in Madeenah also. This proves that the narration of Akhbaar ul-Fuqaha is Mawdoo (Fabricated).
Evidence # 8:
It is narrated from Abu Hurayrah (radiallah anhu) that the Messenger of Allah (peace be upon him) used to raise his hands in the beginning of the prayer, before ruku’, and after rku’. [Saheeh Ibn Khuzaymah: 1/344 H. 694, 695, Chain Hasan]
It is known even to a common student of knowledge that Abu Hurayrah (radiallah anhu) came to the Prophet (peace be upon him) in Madeenah. He has stayed with him in his last four years.
Sayyidunah Abu Hurayrah (radiallah anhu) used to do rafa al-yadain of before and after ruku’ after the death of the Prophet (peace be upon him). [Juzz Rafa al-Yadain by Bukhaari: 22]
In this narration, the student of Abu Hurayrah and the teacher of Abu Haneefah, Ataa bin Abi Rbaah, also used to do Rafa al-Yadain before and after ruku’. [Juzz Rafa al-Yadain: 62, Chain Hasan]
It proves that the Rafa al-Yadain of Ruku’ did not get Mansookh in Madeenah at all, therefore the narration of Akhbaar ul-Fuqaha is a Lie.
Evidence # 9:
It is narrated from the famous Tabi’ee, Naafi’, that Abdullah bin Umar (radiallah anhu) used to do Rafa al-Yadain in the beginning of the Prayer, before ruku, after ruku’, and after standing from two rak’aahs. [Saheeh Bukhaari: 2/102 H. 739]
It is not possible that according to the narration of Ibn Umar, rafa al-Yadain gets mansookh and still he used to practice it. In fact He (radiallah anhu) was the first in the Ittiba of the Messenger of Allah (peace be upon him)
Evidece # 10:
Naafi’ said that Abdullah bin Umar (radiallah anhu) used to hit those with stones, who did not used to do rafa al-yadain before and after ruku’. [Juzz Rafa al-Yadain: 15, Chain Saheeh]
Imam Nawawi writes about this narration that: “Its chain is Saheeh up to Naafi’” [Al-Majmoo Sharh al-Madhab Vol 3 Pg 405]
How is it possible, that the rafa al-yadain is Mansookh according to the narration of Ibn Umar, and he still beats those unknown and Majhool ignorants who do not do it, after its Mansookhiyat. Imam Bukhaari said:
“It is not from a single Sahaabi that he did not do rafa al-Yadain” [See: Juzz Rafa al-Yadain 40,76, and Al-Majmoo by An-Nawawi 3/405]
This proves that the person not doing rafa al-yadain was not one of the Sahabah, rather a Majhool and unknown person.
Conclusion:
From the proofs mentioned previously, it becomes as clear as the brightness of the sun that the narration of Akhbaar ul-Fuqaha wal Muhadditheen is Mawdoo’ and Baatil, therefore taking evidence from it is absolutely wrong.
Wama Alaina Illal Balaghah
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