Weak Hadith on Rafaydain.
“Alqamah (rahimahullah) reports: Abdullah bin Mas’ood once asked them: Shall I perform for you the salat of Rasulullah (sallallaahu alayhi wa sallam)? So he performed the salat and lifted his hands only at the beginning of the salat Abu Esa said hadeeth of Ibne Masood is hasan hadeeth”
First Respinse:
This is the hadith which is reported by Imam e Tirmizi and declared it as Hasan, and before the very same hadith Imam Tirmizi have narrated hadith of doing Rafaydain and under which he narrated the saying of “Abdullah bin Mubarak” who is the student of Abu Hanifah (rah), and he rejects this hadith.
Imam Tirmidhee said in the chapter بَاب مَا جَاءَ فِي رَفْعِ الْيَدَيْنِ عِنْدَ الرُّكُوعِ that
وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ قَدْ ثَبَتَ حَدِيثُ مَنْ يَرْفَعُ يَدَيْهِ وَذَكَرَ حَدِيثَ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ وَلَمْ يَثْبُتْ حَدِيثُ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ
Abdullah bin Mubarak says hadith is proven of that person who does Rafaydain which is narrated by Zuhri from Salm and he narrated from his Father, and the hadith of Ibn e Masud is not proven of Raising hands only at first Takbir by Prophet Peace be upon him(end quote).
From this it is proven the hadith it itself rejected by Abdullah bin Mubarak (rah) in the same Tirmidhi.
The very astonishing thing is that the Hanafis never quote this narration with the saying of Abu Dawud, because Abu Dawud himself said after reporting the very same narration with same sanad that this hadith is not proven.
هَذَا حَدِيثٌ مُخْتَصَرٌ مِنْ حَدِيثٍ طَوِيلٍ وَلَيْسَ هُوَ بِصَحِيحٍ عَلَى هَذَا اللَّفْظِ
“ This hadith is a summary of a long hadith, and it is not correct with these words”(end quote)
Note : Remember Book like Athaar Al Sunan, Dars e Tirmidhi or etc is written by Hanafi Blind Followers to defend weak hadiths they are not written by any Muhaddith.
Second Response:
In this hadith the narrator Sufyan thawri is Mudallis and Those Muhaddisin who have declared him as Muddalis (The narrator who omits the name of former narrator).
1. Abdullah bin Mubarak ( Tehzeeb 4/102 )
2. Yahya bin Saeed ( Tehzeeb 11/218 )
3. Imam Bukhari ( Alal Al-Kabir 2/966, Al Tamhid 1/34 )
4. Nisai ( Tabqat Al Mudallisin pg 34 )
5. Yahya bin Maeen ( Al Kifiya Al Khateeb pg 361 )
6. Abu Muhammad Al Maqdisi ( Qasida Fee Al Mudallisin Page 80 Sha’ar Saani )
7. Ibn Turkamni Hanafi ( Al Johar Al Naqi 8/262 )
8. Hafiz Ibn e Hajar Asqalani ( Taqreeb 197 )
9. Allama Zahhabi ( Meezan 2/129, Seera Alam Al Nubla 7/272-4 )
10. SalahUddin Al Alai ( Jamae Al Tehseel pg 99 )
11. Hafiz Ibn e Rajab ( Sharah Alal Tirmidhi 1/358 )
12. BadarUddin Aini Hanafi (Ummdatul Qarri 3/112)
13. Allama Qastalani ( Irshad Al Sari 1/286 )
Hafiz Al Alai has said to such an extent that
من يدلس عن اقوام مجهول لا يدرى من هم كسفيان الثورى
“Sufyan Suri used to Tadlis from such Majhool (Unknown) narrators about them, there is no record” ( Jamae Al Tehseel pg 99 )
Hafiz Zahhabi said
يدلس عن الضعفاء
he used to do tadlis from Weak Narrators ( Meezan 2/169 )
From this it is proven, that Sufyan Sthawri used to do Tadlis from Weak and unknown Narrators and it is agreed upon Usool that when Mudallis narrates from “Un” his hadith is weak.
If someone says Hafiz Ibn e Hajar Asqalani has put him Second Tabaqat, so the answer is that in front of these Scholars that he used to do Tadlis from Weak and Majhul narrators is wrong.
And even before from Hafiz Ibn e Hajar, Imam e Hakim has put him Ijnas e Salasa
( Marifal Uloom Al Hadith 106 )
Even Hanafi Scholars himself put him in Tabqat e Salasa,
Badar Uddin Aini Hanafi (Commentator of Bukhari) writes :
Sufyan Sthawri is amongst Muddalisin, and the hadith of Mudallis is not acceptable when he narrates from “Un” and doesn’t prove his Sama (hearing). (Ummdatul Qarri 3/112)
Same is said by Allama Qastalani in his Commentary of Bukhari Irshad Al Sari (1/286)
Third Response:
Muhaddisin those who rejected this hadith :
1. Abdullah bin Mubarak (Tirmidhi 1/59, Sharah Al Nawawi 3/403)
2. Imam Shafai refuted this hadith ( Fath Ul Bari 2/175 )
3. Imam Ahmad bin Hanbal said
أما حديث ابن مسعود عن النبي ـ صلى الله عليه وسلم ـ أنه كان لا يرفع يديه في الصلاة إلا مرة في أول شيء فهو حديث انفرد به عاصم بن كليب واختلف عليه في ألفاظه وقد ضعف الحديث أحمد بن حنبل وعلله
it is weak ( Al Tamhid Vol 9 Page 219 )
4. Imam Abu Hatim said
:سألت أبي عن حديث رواه سفيان الثوري عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة عن عبد الله (أن النبي صلى الله عليه وسلم قام فكبر فرفع يديه ثم لم يعد) فقال أبي: هذا خطأ يقال وهم فيه الثوري، فقد رواه جماعة عن عاصم وقالوا كلهم (إن النبي صلى الله عليه وسلم افتتح فرفع يديه ثم ركع فطبق وجعلهما بين ركبتيه) ولم يقل أحد ما روى الثوري.
This is a mistake ( Alal Al Hadith 1/96 )
5. Imam Daruqutni says this hadith is not proven ( Alal Al Daruqutni 5/182-3 )
6. Imam Ibn e Hibban says this hadith is very weak because there are so many Illats which makes it Batil (Falsehood) ( Al-Talkhis Al Habeer 1/122 )
7. Imam Abu Dawud says this hadith is a summary of a long hadith and it is not correct with these wordings ( Abu Dawud 1/116, Awn Al Mabud 1/273, Al Tamhid 9/220 )
8. Yahya bin Adam said weak ( Al Talkhis Al Habeer 1/222 )
9. Imam Abu Bakr al-Bazar says
إنه لا يثبت ولا يحتج بمثله. وأما حديث ابن عمر رضي الله عنه المذكور في هذا الباب فحديث مدني صحيح لا مطعن لأحد فيه
that this hadith is not proven and neither it is Hujjat ( Al Tamhid 9/220-221 )
10. Imam Muhammad bin Waza says that all the hadiths of not doing Rafaydain are weak ( Al Tamhid 9/221 )
11. Imam Bukhari says this hadith is weak ( Juzz e Rafaydain 34 )
12. Imam Qattan Fasi declared the Ziyadat (Addition of not doing Rafaydain in the hadith) as mistake ( Nasb Ar Raya 1/395 )
13. Imam Ibn e Al Malqa’an declared it weak ( Al Badar Al Maneer 3/492 )
14. Imam Hakim ( Tehzeeb Al Sunan 2/449 )
15. Imam Nawawi ( Ibid )
16. Imam Darimi ( Ibid )
17. Imam Muhammad Nasr Marozi ( Nasb Ar Raya 1/395 )
18. Imam Ibn e Qudama Al Maqdisi ( Al Mughni 1/295 )
19. Imam Ibn e Abdul Bar said
“Regarding the hadeeth of Ibn Mas’ood; ‘”Shall I not pray with you the prayer of the Messenger (sal-Allaahu ‘alayhi was-Salam).” So he prayed and did not raise his hands except once.’
فإن أبا داود قال: هذا حديث مختصر من حديث طويل وليس بصحيح على هذا المعنى.
Imam Abu Dawud says this hadith is a summary of a long hadith and it is not correct with these wordings
( Al Tamhid 9/221-222 )
20. Imam Bahayqi ( Mukhtasar Khilafiyat 1/378 )
.
Al Haafiz Ibn Hajr said in At Talkhees al-habeer 1:222 hadees 228:
This hadeeth is declared hasan by at-Tirmithee and saheeh by Ibn Hazm. And Ibn al Mubaarak said, ‘To me, it is not confirmed.” And Ibn Abee Haatim reported from his father that ‘This hadeeth is a mistake.’ And Ahmad bin Hanbal and his shaykh Yahya bin Aadam said, ‘It is weak’, and al-Bukhaaree transmitted this from them and endorsed their verdict. Abu Daawood said, ‘It is not authentic.’ And ad Daaruqutnee said, ‘It is not established.’ Ibn Hibbaan said, “This is the best narration that the People of Koofah narrate with regards to negating raising the hands in prayer for bowing and when rising from it, and it is in reality the weakest thing to depend on, because of its defects that invalidate it.'”
Al-Mubaarakfooree said ,
فثبت بهذا كله أن حديث ابن مسعود ليس بصحيح ولا يحسن، بل هو ضعيف لا يقوم بمثله حجة. وأما تحسين الترمذي فلا اعتماد عليه لما فيه من التساهل. وأما تصحيح ابن حزم فالظاهر أنه من جهة السند ومن المعلوم أن صحة السند لا تستلزم صحة المتن على أن تصحيح ابن حزم لا اعتماد عليه أيضاً في جنب تضعيف هؤلاء الحفاظ النقاد فالاستدلال بهذا الحديث الضعيف على ترك رفع اليدين ونسخه في غير الإفتتاح ليس بصحيح.
“The hadeeth of Ibn Mas’ood is not saheeh nor hasan, rather it is weak and the likes of it is not used as proof. As for at-Tirmithee’s declaring to be hasan, he is not to be depended upon when there is leniency [in his verdict]. As for Ibn Hazm declaring it saheeh, then what is obvious is that it is from the point of view of its chain, and it is well known that the authenticity of the chain does not necessitate the authenticity of the text. Despite the fact that Ibn Hazm’s verdict of saheeh is not to be depended upon in light of the weakening of it by these precise huffaaz (pl. of haafiz). So depending upon this weak hadeeth to leave raising the hands and it’s abrogation except when starting (prayer) is not correct.”[Tuhfat al-Ahwathee 1:220.]
Fourth Response:
Context of the hadeeth
Al Hasan bin Rabee’ narrated to us from Idrees bin ‘Aasim from ‘Abd ur-Rahmaan bin al Aswaad from ‘Alqamah that ‘Abdullaah (Ibn Mas’ood) said, ‘The Messenger of Allaah (sal-Allaahu ‘alayhi was-Salam) taught us the prayer…’ so he stood and made takbeer and raised his hands, then he bowed and put his hands together between his knees. This reached Sa’d who said, ‘My brother has spoken truthfully. “But we used to do that in the beginning of Islaam, then we were commanded with this.” (i.e., placing the hands on the knees in rukoo’).
(Juzz rafayadain by Imam Bukhari raqam 32)
Al-Bukhaaree quotes this chain(Including alqamah) in Juz’ Rafa’ al Yadayn, the text is reported by numerous authorities. Among them is Ahmad as noted previously in his quote. Additionally, the text is reported by al-Bukhaaree and Muslim in their Saheehs, the four Sunans, Ibn Khuzaymah and others. “Putting the hands together between the knees”: It is known as tataabeeq, and this text indicates that it has been abrogated.
At-Tirmithee said,”At-tatabeeq is abrogated according to the people of knowledge, there is no difference between the scholars in that except what is reported from Ibn Mas’ood and some of his companions that they [performed it].” (Sunan at-Tirmithee).
If they don’t want to do rafa yadain of ruku and after ruku then they should do tatbeeq (i.e put his hands together between theirknees)
Fifth Response:
Those Muhaddiseen who said this is hasan sahih or sahih (tirmidhi(hasan sahih) and ibn e hazam (sahih)) They never said Rafa yadain is abrogated.
Hafiz ibn hazm r.a writes about this hadees of Ibn masud r.a that
ولولا هذا الخبر لكان رفع اليدين – عند كل رفع وخفض وتكبير وتحميد في الصلاة – : فرضا
If this hadeeth hadn’t been there then the Rafa yadain would have been “obligatory”, every time in salaah while bowing, standing up, saying takbeer and tamheed. (Al Muhalla volume 3 page 4)
And Al-Hafidh Abu Bakkar Muhammad bin Moosa al-Hazmi (548h to 584 h)said in Kitabu-l-I’tibar,
فمما يرجح به أحد الحديثين على الآخر كثرة العدد في أحد الجانبين ، وهي مؤثرة في باب الرواية ؛ لأنها تقرب مما يوجب العلم ، وهو التواتر ؛
“and from what makes one hadith weightier than another is the number of narrations of one of them. This fact is taken into consideration in the subject of narration because it takes one closer to that which necessitates definitive knowledge – the mutawatir hadith.”
Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=5&idto=54&bk_no=89&ID=7
Sixth Response:
Imaam Ahmed bin Al hussain Al bayhaqi says: It is possible that in the begining there was tark e rafa yadain when rafa yadain hadn’t started. Then tatbeeq(Ibn masud’s r.a tatbeeq i.e placing hands in between knees in ruku) was abrogated and RAFAYADAIN before ruku and after ruku became Sunnah. and both were left unrevealed for Ibn masud r.a or hidden(Ma’rifatul Sunan wal Aathaar Qalmee 1/220, Al tahqeeq al raasikh fee In Ahadeeth fee rafa yadain laysa laha naa sikh 118 Al shaikh Al imaam haafiz muhammad gondalwee)
Seventh Response:
Hafiz Nawawi said:
.
ذكره أصحابنا قالو: لو صح وجب تأويله على أن معناه لا يعود الى الرفع فى ابتداء استفتاحه ولا فى اوائل باقى ركعات الصلوة الواحدة
Our companions have said: if this hadeeth is authentic then it means that he did not raised hands repeatedly again and again in the begining of the prayer nor in the start of other rak`ah[Al Majmoo 3/403]