A scholarly article on the juristic rulings:
Raising of hands only once in Salaat and saying ‘Amen!’ in a low voice.
With the decline of the Ottoman Empire, Muslim states broke into pieces. The Muslims lost their awesome grandeur and their dignity and status degraded to a deplorable stage. Most of the Muslim states began to show servile attitude or behaviour to America and Britain. These countries fanned schism among the Muslims and supported the emergence of different sects. They started using impudent and humiliating language about the Mujtahid Imams (legists formulating independent decisions in legal or theological matters, based on the interpretation and application of the four usul i.e. the Holy Qur’an, the Sunnah, the Ijma (consensus) and the Qiyaas (analogy). They also criticized the authority of the Sahabah. They did not even hesitate in uttering blasphemous and outrageous words about the Holy Prophet, ignoring the prominent dignity and supreme position, accorded to him by Allah, the Exalted.
Among these sects, there is a sect which does not conform to the teachings and views of the Mujtahid Imams. They are Imam Azam Abu Hanifah, Imam Shaafa’ee, Imam Maalik and Imam Ahmad bin Hambal. (May Allah be pleased with them!) The people adhering to this sect follow neither the Sahabah nor the Tabi’een. They have respect neither for the Aulia (Muslim saints) nor for the Ulama. They follow only the views of their leaders, Ismaa’il Dehlavi and Ibn-i-Taimiyah and yield to their opinions. They are not ready to hear any thing against their leaders. To them, whatever has been written by Ismaa’il Dehlavi and Ibn-i-Taimiyah is unalterable. They are not ready to follow any Quranic verse, Ahaadith or Ijmaa’-i-Ummah against them. Their Madh-hab is nothing but uncritical faith in the views and opinions of Ismaa’il Dehlavi and Ibn-i-Taimiyah. They call themselves as Ghair Muqallideen (Wahhabi / Salafi) but do not feel shy of following the views of the leaders of their own sect! Ismaa’il Dehlavi has written in his book, Siraat-i-Mustaqeem, “It is worse to think of the Holy Prophet in the state of Salaat than to think of a bull or an ass.” They accept this view of Ismaa’il Dehlavi without any demur. They demand no authoritative source nor any proof for such an impudent assertion.
It is the habit of this sect that they do not bow down before the Mashhoor (widely known / established) Hadith and Mutawaatir (successive) Hadith. Furthermore, they at times do not accept the Qur’anic verses and interpret and explain them to suit their ends. They do not hesitate in writing and publishing concocted Ahaadith only to diminish or degrade the status of the Holy Prophet. Hence, Ismaa’il Dehlavi has written in his book, ‘Taqwiyatul Imaan’ (p. 60), rejecting the unanimous opinion of the scholars about the life of the Holy Prophet (after his death), “He too will die and mix up with the soil one day.”
God forbid! It is wonderful that they had unquestioning faith in this concocted opinion and do not demand either a Hadith or a Qur’anic proof. They do not listen to them. The Hadith says, “Verily, Allah has made it Haraam for the soil / earth to eat up the bodies of the Prophets. Thus the Prophet is alive. He is provided with provision.” (Abu Daa’ud, In-e-Maajah, Mishkaat, Nasaa’ee, Fatawa-e- Razaviyyah).
Imam Fakhruddin Razi (Mercy of Allah be upon him!) has cited in his book this Hadith:
“The Holy Prophet said, ‘The Aulia (friends) of Allah do not die. They are shifted from one house to the other.” (Tafseeer-e-Kabeer, vol. 9 p. 427)
The Holy Qur’an proclaims about the martyrs (who are the followers of the Holy Prophet):
“Say not of those who are slain in the way of Allah: ‘They are dead.’ Nay, they are living, though you do not perceive it.” (The Holy Qur’an, Surah Al-Baqarah, Verse No. 154)
The Holy Qur’an promulgates at another place:
“Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance from their Lord.” (The Holy Qur’an, Surah Aal-e-Imran, Verse No. 169)
Imam Jalaluddin Suyuti in commentary on the word “Yurzaqoon” says that they (martyrs) eat the fruits from the Jannah (Paradise). (Tafseer-e-Jalaalain, p. 72)
Imam Fakhruddin Razi explains the above-cited verse in these words:
“Verily, their bodies remain intact and they do not decompose or rot beneath the soil.” (Tafseer—eKabeer, vol. p. 429)
This is the rank of the martyrs who are the Ummati (followers) of the Holy Prophet. The Glorious Qur’an does not permit us to even think of them as dead, not to speak of them as dead! If the followers enjoy such a high rank, no one will be able to think of the higher position that the leader (the Holy Prophet) enjoys. But the Wahhabis do not give in to these Qur’anic arguments and Prophetic sayings. Due to their allegiance to Isma’il Dehlavi, they are not willing to accept these proofs. Further more, they propagate and publish Taqwiatul Iman, a book concocted and written by Isma’il Dehlavi.
It is their characteristic feature to consider the reverent Prophets as inferior as they can. (May Allah protect us from that!) The leader of the Ghair Muqallideen, Isma’il Dehlavi writes in his ill-famed book, Taqwiatul Iman, (p. 13) and considers the status of the Holy Prophet to be lower than that of a Chamaar (leather worker). In another book, Sriaat-e-Mustaqeem, he holds that the thought of the Holy Prophet (while performing Salaat) is worse than that of a bull or an ass. He does not furnish his claim with any proof either from the Holy Qur’an or Hadith. The Ghair Muqallideen call themselves the Ahl-e-Hadith (the people of Hadith). However, they accept whatever Isama’il Dehlavi has said or written without quoting any authority from the Holy Qur’an and Hadith.
THE DIFFERENCE BETWEEN THE AHL-E-SUNNAH AND WAHHABIS
In short, the major difference between the Ahl-e-Sunnah and the Ghair Muqallideen (Wahhabis) is the one which is related to religious beliefs. The Ahl-e-Sunnah believe in the greatness and superiority of the Holy Prophet and show due respect and reverence to them. Next to Allah, they consider the Prophets nobler and more venerable than all the created beings. They quote various Qur’anic verses and Ahaadith of the Holy Prophet in this regard. They corroborate and confirm the belief, expounded in this couplet, composed by Allama Jaami (May his soul rest at peace!): Laa Ymkinus San’au Kama Kaana Haqquhu Ba’ad Az Khuda Tu’wee Qissah Mukhtasar (O the Prophet of Allah! It is almost impossible to praise you precisely and thoroughly. Next to Allah, you are the great.)
But the Wahhabis are always on the lookout for an opportunity to find faults and defects with the venerable Prophets. They show insolence and impudence towards the sublime status of the Prophets. This is the major difference between them and us.
But when they saw that the candid proclamation of their beliefs would not attract the simple Muslims towards their fold / group, they set the trap in the guise of these two juristic rulings; Raf’ul Yadain and Amen bil Jahar.
Now, they are extremely worried about the Muslims who do not raise up their hands upto their ears in bowing in or getting up from Ruku’ (genuflection) and do not say ‘Amen!’ loudly in their prayers. They pick up this quarrel everywhere, from door to door, city to city and locality to locality.
Many vices and social evils are rampant in the society. They are not worried about them. The Wahhabi rulers, following in the footprints of the Kuffar and Mushrikeen, get their portraits inscribed on the coins (Riyals), hang their photos in the offices throughout the country and recklessly spend a huge amount for the purpose. However, their followers do not raise their voice against them. Here, they forget this Hadith recorded in Bukhaari Shareef. (Allah will award the severest punishment to the photographers or those who get themselves photographed.)
The rulers invite the Jew and the Christian troops to the Arabian Peninsula and feed them. They provide wines and pork for them to enjoy. The Wahhabis do not stop them from this practice. This is an admitted fact that a large number of poor Muslims do not get two square meals and hence lead a miserable and helpless life. But these rulers spend the wealth of their countries in revelries and merry-makings. Is it justifiable to spend the treasure of the Baitul Maal (Public Exchequer) for constructing massive palaces for a large number of wives to live in? Why do the Ghair Muqallideen not protest against this practice?
They themselves watch blue films on television and fight with the Sunni Muslims over the issue of Raf’ul Yadain. They listen to vulgar songs while flee away from the place where Salaat-o-Salaam (blessings) are invoked upon the Holy Prophet just as the Satan does when the Azaan is called.
Several social and moral evils and vices-such as falsehood and back-biting, ill-practices and adultery, absence of Purdah (veil) system and lewdness, usury and corruption, deception and fraud, jealousy and grudge, defalcation and perfidy, breach of trust and hypocrisy, oppression and injustice, waywardness and ill-manners, insolence and rudeness, wine and drug-addiction, gambling and lottery, faces without beard and disobedience to parents- are rampant in the society. Many often they too are defiled by them. But they throw the arduous task of eradicating these evils behind and concentrate all their attention on Raf’ul Yadain and ‘Amen!’ bil Jahar. They have taken up the gauntlet to make all the Muslims raise their hands in the state of Prayer and say “Amen!” aloud.
Millions of Muslims are the followers of Hazrat Imam Azam Abu Hanifah, the great Imam. (May his soul rest at peace!) They are spread throughout the world. Conforming to the Fatwa of Imam Azam, they say ‘Amen’ in a low and soft voice and do not raise up their hands in Prayers again and again like the tails of refractory and wayward horses. (Refer to Hadith No. 17, later in this booklet.)
They raise up their hands in Prayer only once at the time of Takbeer-e-Tahreemah except in the Two Eid Prayers. But the Ghair Muallideen create an uproar and agitate against this act and ask them not to act upon the Fatwa of Imam Azam. Moreover, they assume presumptuously and make a baseless claim that the prohibition of hand-raising again and again is vouchsafed and authenticated by no Hadith.
The followers of Hazrat Imam Shaafa’ee too raise up their hands and say ‘Amen!’ in a high voice but they do not pick up a quarrel with the Ahnaaf (followers of Imam Abu Hanifah) nor do the Ahnaaf with them as in (basic) beliefs they have the same views. They both follow the juristic (legal) opinions of their own Imam. They do not stop others from acting upon the views of their own Imam. They do not accuse one another of deviation or misguidance. These differences belong to the kinds of Furoo’iyaat (applied Fiqh, consisted in the systematic elaboration of canonical laws in Islam / subsidiary or sub-divisional issues) and it is not wise for the Muslims to fight and quarrel among themselves on issues related to Furoo’iyaat. All the members of the Ahl-e-Sunnah (Hanafi, Shaafa’ees, Malikis and Hambalis) agree with one another in this regard (that a Muqallid is right in following his Imam).
Therefore, you should bear in mind that those who speak ills of Imam Azam, stop people from practicing upon his Fatwa and kick up quarrel about ‘Amen!’ and hand-raising, are not the Shaaf’ees, Malikis or Hambalis, on the contrary, they must be the Ghair Muqallideen or Wahhabis, even if they pretend to be the followers of Imam Shaaf’ee, Imam Malik or Imam Ahmad bin Hanbal. Because, it is the characteristic mark of the Ghair Muqallideen and not that of the Muqallideen who are the followers of any one of the four Imams.
Here I would like to tell you about an incident that happened to me. Once I attended a Milaad (Maulud) function at Arlington near Dallas. My friend Mr. Maulana Ghulam Subhaani (Imam and Khatib at Ziaayul Qur’an Centre, Arlington) and my son, Hamid Raza were also present there. After the Milaad programme was over, a certain person said, “There are several Ahaadith in favour of Raf’ul Yadain while there is not even a Hadith against it. There is only a Fatwa of Imam Azam in this respect.” He asked why we should act upon the Fatwa and not upon the Hadith. He concluded with these words. “I am also a Hanafi.” I answered that there were several Ahaadith to prove the Hanafi position. When I asked him, “Who has told you that there is not even a Hadith?” He replied that he was told so by one Ahl-e-Hadith (Ghair Muqallid) friend.
Thus, these people resort to black lie to misguide and ensnare the Hanafis. They impudently and audaciously claim that there is no Hadith favouring the stand of prohibiton of Raf’ul Yadain despite the fact that the Hanafi view is confirmed and corroborated by several Ahaadith. An ordinary common Muslim takes their words for true and consequently, is entrapped by them. First, he starts raising his hands, and then he begins to say ‘Amen!’ loudly. After he is thoroughly tutored and indoctrinated, the Ghair Muqallideen start infusing their wrong misleading beliefs and notions into his mind. Thus, he falls into a marsh from where there is no escape.
Therefore, I made up my mind to publish this booklet, which contains the Ahaadith that strengthen the Hanafi view. I hope that this book will make it easy for the common people to read and understand the issue and will prove helpful for the just persons to see through the black lie repeatedly told by the Ghair Muqallideen.
Ahmadul Qadri
Islamic Academy,
Dallas, Texas, America
5TH Safar al-Muzaffar, 1423
21st April, 2002
REGULATIONS ABOUT RAF’UL YADAIN
It is Sunnah to raise up the hands only at the first Takbeer in the daily Prayers and the Friday Prayers. There is no hand-raising thereafter. This view is supported by many Ahaadith. Some of them are reproduced below:
Hadith No. 1
Hazrat Bra’ bin ‘Aazib reports that the Holy Prophet would raise up his hands when he commenced his Prayers. Thereafter, he did not raise them till he completed his Prayers. (1-Tirmizi, 2- Ibn-e-Abi Shaibah)
Hadith No. 2
This has been narrated by Hazrat Abdullah bin Mas’ud who says that the Holy Prophet raised up his hands only in the first Takbeer. Thereafter, he did not repeat it. (3- Tahaawi Shareef, 4- Fat-hul Qadeer, 5- Mirqaat Sharh-e-Mishkaat)
Hadith No. 3
This has been reported on the authority of Hazrat Abdullah bin Abbas and Abdullah bin Umar that the Holy Prophet said, “Hands should be raised at seven places only: (1) at the commencement of Prayers, (2) while facing the Holy Ka’abah, (3) at Safa and Marawah, (4-5) at the tow Mauqifs: Mina and Muzdalfah, (6-7) and in front of the two Jamrahs.”
This Hadith mentions raising of hands only at the commencement of Prayers and not after that. Moreover, this Hadith has been reported by Imam Bukhaari (8) in his book, Kitab al-Mufrad on the authority of Hazrat Abdullah bin Abbas, by Bazzar (9) on the authorit y of Hazrat Abdullah bin Umar, by Ibn-e-Shaibah and Tabraani (10) on the authority of Hazrat Abdullah bin Abbas with slight difference.
Hadith No. 4
Hazrat Abu Hameed Saa’edi reports that he told a group of the Sahabah (companions of the Holy Prophet) that he remembered the Prayer of the Holy Prophet better than others. He further said, “I saw him that he raised his hands upto his shoulders when he pronounced the Takbeer, held his knees with his two hands when he bowed (in Ruku’): when he lifted his head, he stood straight till each spine was back in its place: when he prostrated, he put his hands on the ground without stretching or clasping them; he kept the tips of the fingers of his feet facing the Qiblah; when he sat after two Rak’ahs, he sat on his left leg and kept up the right one erect. (11-Bukhaari, 12-Abu Daa’ud, 13-Mishkaat)
This Hadith contains the description of the whole Prayer performed by the Holy Prophet. It mentions the raising of hands only once at the time of Takbeer-e-Tahreemah. Had the Holy Prophet raised his hand after Ruku’, Hazrat Abu Hameed Saa’idi would have mentioned it also.
Hadith No. 5
Hazrat ‘Alqamah narrates that Hazrat Abdullah bin Mas’ud said to them: “Should I perform the Prayer of the Holy Prophet in front of you? Then he performed the Prayer and raised his hands only once at the Takbeer-e-Tahreemah. (14- Majma’uz Zawaaid, 15- Tirmizi, 16- Abu Daa’ud, 17- Nasaa’ee, 18-Ibn-e-Abi Shaibah, 19- Tahaawi, 20- Abdul Razzaq)
Hadith No. 6
It has been reported on the authority of Hazrat Braa’ bin ‘Aazib that he saw the Holy Prophet raising his hands opposite to his ears when he commenced his Prayers. He did not repeat this act till he completed his Prayer. (21- Daar-e-Qutni)
Hadith No. 7
There is another Hadith reported by Hazrat Braa’ bin Aazib who says, “When the Holy Prophet started his Prayers, he would raise his hands near to his ears. Thereafter, he did not do so.” (22- Abu Daa’ud)
Hadith No. 8
Imam Hameedi, the teacher of Imam Bukhaari and Imam Muslim, in his Musnad, reports on the authority of Hazrat Abdullah bin Umar, “The Holy Prophet raised his hands only at the time of Takbeer-e-Tahreemah. He did not raise them after the Ruku’.” (23-Musnad-e-Hameedi)
Hadith No. 9
Hazrat ‘Alqamah reports that Hazrat Abdullah bin Mas’ud said, “I performed Salaat (Prayers) with the Holy Prophet, Hazrat Abu Bakar and Hazarat Umar. They did not raise their hands except at the first Takbeer in the beginning of the Salaat.” (24-Daar-e-Qutni)
So far I have been citing the Marfu’ Ahaadith (Prophetic Traditions, whose chain of narrators can be traceable in ascending order to the Holy Prophet). Now, a few Ahaadith of the Sahabah-e-Kiraam, are mentioned below as the words and precepts of the Sahabah too are an authority for the Muslims and are called Hadith as well. These Ahaadith of the Sahabah are in plenty in Sahih Bukhaari, Sahih Muslim and other books of Hadith. The Holy Prophet has said, “My Sahabah are like the stars, whomsoever you follow, you will be guided to the right path.” (Mishkaat)
Hadith No. 10
It has been narrated by Hazrat Mujaahid who said, “ I performed Salaat (Prayer) behind Hazrat Ibn-e-Umar. He did not raise his hands except at the first Takbeer of the Salaat.” (25-Tahaawi, 26- Ibn-e-Abi Shaibah)
Hadith No. 11
It has been reported that Hazrat Ali raised his hands at the first Takbeer of the Salaat. Thereafter, he did not raise them.
Hadith No. 12
Hazrat Aswad narrates, “I saw that Hazrat Umar raised his hands at the first Takbeer. Then he did not repeat it. (30-Tahaawi)
Hadith No. 13
Hazrat Sufyan says, “Then he (Hazrat Abdullah bin Mas’ud) raised his hands for the first time. Some others say that he raised them only once.” (31- Abud Daua’d, 32-Mu’atta)
Hadith No. 14
Hazrat Abdul Aziz bin Hakeem reports, “I saw Hazrat Ibn-e-Umar raising his hands upto his ears in the first Takbeer at the commencement of the Salaat. He did not raise htem except at the first Takbeer.” (33-Mu’atta Shareef)
Hadith No. 15
Hazrat Ibne Abbas says, “None of the ‘Ashrah Mubash-sharah (the ten Sahabah about whom the Holy Prophet testified that they would surely enter the Paradise.) raised up their hands except at the first Takbeer.” (34- Fat-hul Qadeer, Badaa’us Sanaa’e, I’laaus Sunan)
THE AHAADITH PROVING HAND-RAISING ARE ABROGATED
Hadith No. 16
It has been narrated by Hazrat Abdullah bin Zubair that he saw a person raising his hands at Ruku’ and while lifting his head from the Ruku’. He asked that person not to do so as it was a thing that the Holy Prophet did earlier but he (the Holy Prophet) gave up that practice later on.” (35-‘Ainee, Sharh-e-Bukhaari)
Hadith No. 17
Some of the Sahabah used to raise their hands while bowing in Ruku’ and lifting their heads from Ruku’ apart from raising them at the first Takbeer. They were asked not to do so. Here is the Hadith. Hazrat Jabir bin Samorah relates: “The Holy Prophet came to us and said, ‘How is it that I see you raising up your hands again and again like the tails of the headstrong horses. Be at ease / peaceful in Salaat. (36-Sahih Muslim, 37-Musnad-e-Imam Ahmad bin Hambal, 38-Abu Daaud, 39- Nasaa’ee, 40- Baihaqi, Bahaar-e-Shariat)
Lifting and lowering hands again and again disturb the peace and tranquillity that is required in Salaat. That is why the Sahabah were ordered not to do so. Here are the names of a few leading Sahabah who raised up their hands only at the first Takbeer. They are, Hazrat Abu Bakar Siddiq, Hazrat Umar Farooq, Hazrat Uthman, Hazrat Ali, Hazrat Abdur Rahman bin ‘Auf, Hazrat Zubair bin ‘Awam, Hazrat Abu ‘Ubaidah bin al-Jarrah, Hazrat Talha, Hazrat Sa’d bin Abi Waqqas, Hazrat Sa’eed bin Zaid. (May Allah be pleased with all of them!) These were the ten Sahabah who were given the glad tidings of entering the Paradise even in their lifetime.
Besides them, Hazrat Abdullah bin Mas’ud, Hazrat Braa’ bin ‘Azib, Hazrat Jaabir bin Samorah, Hazrat Abu Sa’eed Khudri, Hazrat Abdullah bin Zubair and others (May Allah be pleased with all of them!) too are reported to have raised up their hands only at the Takbeer-e-Tahreemah. (Nuzhatul Qadri Shar-e-Bukhaari, p. 200, vol. 3)
SUMMARY
The above-cited Ahaadith serve as proofs and make it clear that the Sunnah is to raise up the hands only at the Takbeer-e-Tahreemah. The Ahaadith proving / favouring hand-raising before and after Ruku’ have been abrogated. This very view, strengthened by many Ahaadith, is the basis of the Fatwa of Imam Azam Abu Hanifah. None of the Fatawa pronounced by him contradicts or goes against the Sunnah. The person who considers his Fatawa to be against the Sunnah, must be either a jealous of him or an enemy to him.
In this short booklet, seventeen Ahaadith, quoted in forty famous and authentic books of Hadith and Fiqh, have been mentioned. These Ahaadith are enough for those just persons who seek for the truth and reality.
‘AMEN!’ SHOULD BE SAID IN A LOW VOICE
It is Sunnah and in compliance with the order of the Holy Prophet to lower the voice in saying “amen!” There are several Ahaadith that support this view:
Hadith No. 1
Hazrat Waa’il bin Hajar relates: “I performed Salaat with the Holy Prophet. When he reached the verse, “Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen” (the last verse of the Surah Al-Faatiha), he said, ‘Amen!’ and lowered his voice.” (1-Imam Ahmad, 2-Abu Daa’ud Tayalasi, 3- Abu Ya’la Musali, 4-Tabraani, 5- Daar-e-Qutni, 6-Mustadrak by Haakim)
Hadith No. 2
Hazrat Waa’il bin Hajar narrates at another place: “I heard the Holy Prophet saying, “Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen”. He said, “Amen!” and spoke it in an undertone.” (7- Abu Daa’ud, Tirmizi, 8-Ibn-e-Abi Shaibah)
Hadith No. 3
It has been reported on the authority of Hazrat Abu Hurairah who said: “The Holy Prophet said, “Say ‘Amen!’ when the Imam says so. Because the past sins of the persons, whose ‘amen!’ falls in line / coincides with that of the angles, will be forgiven.” (9-Bukhaari, 10-Muslim, 11-Ahmad, 12-Malik, 13-Abu Daud, 14-Tirmizi, 15-Nasaa’ee, 16-Ibn-e-Maajah)
This Hadith makes it clear that the sins of a person, whose ‘Amen!’ resembles that of the angels, are forgiven. The angles say ‘Amen!’ in a low voice inaudible to our ears. Therefore, we should lower our voice while saying ‘Amen!’ to bring it in line with that of the angles and consequently to get our sins forgiven.
Hadith No. 4
There is another Hadith, transmitted by Hazrat Abu Hurairah who said: “The Holy Prophet said, “When the Imam says ‘Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen’, say ‘Amen!’ Because, the past sins of a person, whose ‘Amen!’ tallies with that of the angels, will be forgiven.” (17-Bukhaari, 18- Shaafa’ee, 19-Malik, 20-Abu Daa’ud, 21-Nasaa’ee)
This Hadith proves two points: Firstly, the Muqtadi (the person who performs Salaat behind an Imam) must not read the Surah –Al-Faatiha behind the Imam. Had it been so, the Holy Prophet would have said, “When you say ‘Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen’. Now it is obvious that the Muqtadi will say only ‘Amen!’ while the Imam will read the Surah Al-Faatiha. The Muqtadi will keep quiet and listen to the recitation of the Holy Qur’an. Allah, the Exalted says:
“When the Qur’an is read, listen to it with attention, and hold your peace: that you may receive Mercy.” (The Holy Qur’an, Surah Al-A’raaf, Verse, No. 204)
Secondly, this Hadith shows that we should say ‘Amen!’ in an undertone as the angels do. (This has been explained above.)
Hadith No. 5
Hazrat Waa’il bin Hajar narrates: “Hazrat Umar and Hazrat Ali did not raise up their voice in saying either Bismillaah hir Rahmaanir Raheem or ‘Amen!” (22-Tahzeebul Aathaar by Tabraani, 23-Tahaawi)
Hadith No. 6
Hazrat Abu Mu’ammar relates: “It has been reported by Hazrat Umar bin Al-Khattab who said, ‘The Imam will lower his voice in four things: ‘Aoozu Billaah (I seek refuge with Allah from the devil, the rejected), Bismillaah (uttering the invocation, In the name of Allah, the Most Beneficent, the Most Merciful), ‘Amen!’ and Rabbanaa Lakal Hamdu (O our Lord! All praise is due to You) (24- ‘Ainee)
Hadith No. 7
Imam Abu Hanifah relates on the authority of Hazrat Hammad who reported it on the authority of Hazrat Ibraahim Nakh’ee: “The Imam will lower his voice in four things: ‘Aoozu Billaahi, Bismillaahi, Subhaanaka Allaahuma and ‘Amen!’” (25-Muhammad in Al-Aathaar, 26- Abdul Razzaq in his Musannaf)
Now it has become clear that it is Sunnah to lower one’s voice in saying ‘Amen!’ in the same way as it is to read Sanaa (Subhaanaka Allaahumma), Aoozu Billaahi, Bismillaahi, the Tasbeehaat of Ruku’ and Sujud, Al-Tahiyyaat, Darood-e-Ibraahim and the Du’aa-e-Maathurah etc. This is what is proved and supported by the Sahih (authentic) Ahaadith and the practices and sayings of the Sahabah-e-Kiraam. This is also the fatwa (view) of Hazrat Imam Azam Abu Hanifah.
Hazrat Imam Azam Abu Hanifah was a great Imam, a Taba’ee (a Muslim who has met or seen a Sahabi / successor to the Holy Prophet’s companions), a jurist, a scholar, a Muhaqqiq and Mudaqqiq (a research scholar with an accurate investigating mind, a Muhaddith (narrator of Hadith and an authentic scholar in the study of Hadith), a Mufassir (a commentator of the Holy Qur’an), a pious, luminary and saintly person. He had no match in his understanding of Islamic Fiqh either among his contemporaries or among his successors. Verily, he was Imamul Muttaqeen (the most pious person) and the Ameerul Muslimeen (commander of the Muslims). Those who follow him, show respect and obedience to the commandment of Allah who says:
“O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you.” (Surah Al-Nisaa, verse, 59)
In this brief booklet, seven Ahaadith recorded in twenty-six famous and authentic books, have been cited. They are enough to satisfy those who are desirous to know the reality and are looking for the truth. For further details, refer to Sahihul Bihaari Shareef, written by Hazrat Maulana Zafruddin Bihaari and Jaa’al Haqq, written by Hazrat Maulana Mufti Ahmad Yaar Khan Na’eemi.
Allah is the Guide and Helper. What an excellent Lord and Protector He is! May He invoke His blessings upon Muhammad, the best of all His Creatures and upon all of his descendants and companions, for the sake of Your Mercy, O the Most Merciful!
BIBLIOGRAPHY:
1. The Holy Qur’an
2. Kanzul Iman Fi Tarjumatil Qur’an, by Imam Ahmad Raza Qadri, ( 1272-1340 A. H.) (May his soul rest at peace!)
3. Tafseer-e-Kabeer, by Imam Abu Abdullah Muhammad bin Umar Fakhruddin Razi (544-606 A. H.) (May his soul rest at peace!)
4. Tafseer-e-Jalaalain, by Imam Jalaaluddin Muhammad bin Ahmad bin Muhammad Al-Mahalli (791-864 A. H.) (May his soul rest at peace!)
5. Sahih Bukhaari, by Imam Abu Abdillah Muhammad bin Isma’il Bukhaari (d. 256 A. H.) (May his soul rest at peace!)
6. Sahih Muslim, by Imam Abul Husain Muslim bin Hajjaj Qushairi (d. 261 A. H.) (May his soul rest at peace!)
7. Jaam’e Tirmizi, by Imam Abu ‘Isa Muhammad bin ‘Isa Tirmizi (d. 279 A. H.) (May his soul rest at peace!)
8. Sunan-e-Abu Daa’ud, by Imam Abu Daa’ud Sulaimaan bin Ash’ath (d. 275 A. H.) (May his soul rest at peace!)
9. Sunan-e-Nasaa’ee, by Imam Abu Abdur Rahman Ahmad bin Shu’aib Nasaa’ee (d. 303 A. H.) (May his soul rest at peace!)
10. Ibn-e-Maajah, by Imam Muhammad bin Yazeed Ibn-e-Maajah (d. 273 A. H.) (May his soul rest at peace!)
11. Sharh-e-Ma’aaniyul Aathaar (Tahaawi Shareef), by Imam Abu Ja’far Ahmad bin Muhammad Tahaawi (d. 321 A. H.) (May his soul rest at peace!)
12. Mu’atta, by Imam Muhammad bin Hasan Shaibaani (d. 189 A. H.) (May his soul rest at peace!)
13. Kitaabul Aathaar, by Imam Muhammad bin Hasan Shaibaani (d. 189 A. H.) (May his soul rest at peace!)
14. Abu Daa’ud Tayaalsi, by Imam Sulaiman bin Daa’ud bin Jaarood Tayaalsi (d. 230 A. H.) (May his soul rest at peace!)
15. Baihaqi, by Imam Abu Bakar Ahmad bin Husain Baihaqi (d. 458 A. H.) (May his soul rest at peace!)
16. Al-Mustadrak, by Imam Abu Abdullah Muhammad bin Abdullah Haakim Nishaapuri (d. 405 A. H.) (May his soul rest at peace!)
17. Tabraani, by Imam Hafiz Abul Qaasim Sulaimaan bin Ahmad Ayyub Al-Lakhmi Al-Tabraabi (d. 360 A. H.) (May his soul rest at peace!)
18. Tahzeebul Aathaar, by Imam Hafiz Abul Qaasim Sulaimaan bin Ahmad Ayyub Al-Tabraabni (d. 360 A. H.) (May his soul rest at peace!)
19. Musannaf-e-Ibn-e-Abi Shaibah, by Imam Abu Bakar Abdullah bin Muhammad bin Abi Shaibah (d. 235 A. H.) (May his soul rest at peace!)
20. Sunan-e-Daar-e-Qutni, by Imam Ali bin Umar Daar-e-Qutni (d. 285 A. H.) (May his soul rest at peace!)
21. Mishkaat, by Shaikh Wliyddin Tabrezi (d. 742 A. H.) (May his soul rest at peace!)
22. Kitaabul Mufrad, by Imam Abdullah Muhammad bin Ismaa’il Bukhaari (d. 256 A. H.) (May his soul rest at peace!)
23. Bazzar, (Al-Bahruz Zakhaar Al-Ma’roof bi Musnadil Bazzar), by Imam Ahmad bin Abdul Khaaliq Ateeqi Bazzar (d. 292 A. H.) (May his soul rest at peace!)
24. Musannaf-e-Abdul Razzaqq, by Imam Abdul Razzaq bin Humam San’aani (d. 211 A. H.) (May his soul rest at peace!)
25. Musnad-e-Hameedi, by Hafiz Abdullah bin Zubair Hameedi (d. 219 A. H.) (May his soul rest at peace!)
26. Abu Ya’la Musali, by Hafiz Ahmad bin Ali Al-Muthanna Al- Tamimi (d. 458 A. H.) (May his soul rest at peace!)
27. Majm’ul Zawaa’id, by Imam Hafiz Nooruddin Ali bin Abi Bakar Al-Haithami (d. 807 A. H.) (May his soul rest at peace!)
28. Umdatul Qaari Sharh-e-Bukhaari (‘Ainee), by Allama Badruddin Abu Muhammad Mahmood bin Ahmad ‘Ainee (d. 855 A. H.) (May his soul rest at peace!)
29. Badaa’eus Sanaa’e, by Allama Abu Bakar bin Mas’ud Kasaani (d. 587 A. H.) (May his soul rest at peace!)
30. Fat-hul Qadeer, by Allama Kamaaluddinnnn Ibn-e-Humam (d. 861 A. H.) (May his soul rest at peace!)
31. Mirqaat Sharh-e-Mishkaat, by Mulla Ali bin Sultan Muhammad Al-Qaari (d. 1014 A. H.) (May his soul rest at peace!)
32. Fataaw-e-Razwiyyah, by Imam Ahmad Raza Qadri (1272-1340 A. H.) (May his soul rest at peace!)
33. Bahaar-e-Shariat, by Sadrus Shariah Maulana Amjad Ali Qadri (1296-1367 A. H.) (May his soul rest at peace!)
34. Jaa’al Haqq, by Hakeemul Ummat Maulana Ahmad Yaar Khan Na’eemi (d. 1400 A. H.) (May his soul rest at peace!)
35. Nuzhatul Qaari, Sharh-e-Bukhaari by Allama Mufti Muhammad Shareeful Haqq Al-Amjadi Al-Azami (1340-1422 A. H.) (May his soul rest at peace!)
Raising of hands only once in Salaat and saying ‘Amen!’ in a low voice.
All praise to Allah and blessings be upon the Holy Prophet!
In the name of Allah, Most Beneficent, Most Merciful.
FOREWORDWith the decline of the Ottoman Empire, Muslim states broke into pieces. The Muslims lost their awesome grandeur and their dignity and status degraded to a deplorable stage. Most of the Muslim states began to show servile attitude or behaviour to America and Britain. These countries fanned schism among the Muslims and supported the emergence of different sects. They started using impudent and humiliating language about the Mujtahid Imams (legists formulating independent decisions in legal or theological matters, based on the interpretation and application of the four usul i.e. the Holy Qur’an, the Sunnah, the Ijma (consensus) and the Qiyaas (analogy). They also criticized the authority of the Sahabah. They did not even hesitate in uttering blasphemous and outrageous words about the Holy Prophet, ignoring the prominent dignity and supreme position, accorded to him by Allah, the Exalted.
Among these sects, there is a sect which does not conform to the teachings and views of the Mujtahid Imams. They are Imam Azam Abu Hanifah, Imam Shaafa’ee, Imam Maalik and Imam Ahmad bin Hambal. (May Allah be pleased with them!) The people adhering to this sect follow neither the Sahabah nor the Tabi’een. They have respect neither for the Aulia (Muslim saints) nor for the Ulama. They follow only the views of their leaders, Ismaa’il Dehlavi and Ibn-i-Taimiyah and yield to their opinions. They are not ready to hear any thing against their leaders. To them, whatever has been written by Ismaa’il Dehlavi and Ibn-i-Taimiyah is unalterable. They are not ready to follow any Quranic verse, Ahaadith or Ijmaa’-i-Ummah against them. Their Madh-hab is nothing but uncritical faith in the views and opinions of Ismaa’il Dehlavi and Ibn-i-Taimiyah. They call themselves as Ghair Muqallideen (Wahhabi / Salafi) but do not feel shy of following the views of the leaders of their own sect! Ismaa’il Dehlavi has written in his book, Siraat-i-Mustaqeem, “It is worse to think of the Holy Prophet in the state of Salaat than to think of a bull or an ass.” They accept this view of Ismaa’il Dehlavi without any demur. They demand no authoritative source nor any proof for such an impudent assertion.
It is the habit of this sect that they do not bow down before the Mashhoor (widely known / established) Hadith and Mutawaatir (successive) Hadith. Furthermore, they at times do not accept the Qur’anic verses and interpret and explain them to suit their ends. They do not hesitate in writing and publishing concocted Ahaadith only to diminish or degrade the status of the Holy Prophet. Hence, Ismaa’il Dehlavi has written in his book, ‘Taqwiyatul Imaan’ (p. 60), rejecting the unanimous opinion of the scholars about the life of the Holy Prophet (after his death), “He too will die and mix up with the soil one day.”
God forbid! It is wonderful that they had unquestioning faith in this concocted opinion and do not demand either a Hadith or a Qur’anic proof. They do not listen to them. The Hadith says, “Verily, Allah has made it Haraam for the soil / earth to eat up the bodies of the Prophets. Thus the Prophet is alive. He is provided with provision.” (Abu Daa’ud, In-e-Maajah, Mishkaat, Nasaa’ee, Fatawa-e- Razaviyyah).
Imam Fakhruddin Razi (Mercy of Allah be upon him!) has cited in his book this Hadith:
“The Holy Prophet said, ‘The Aulia (friends) of Allah do not die. They are shifted from one house to the other.” (Tafseeer-e-Kabeer, vol. 9 p. 427)
The Holy Qur’an proclaims about the martyrs (who are the followers of the Holy Prophet):
“Say not of those who are slain in the way of Allah: ‘They are dead.’ Nay, they are living, though you do not perceive it.” (The Holy Qur’an, Surah Al-Baqarah, Verse No. 154)
The Holy Qur’an promulgates at another place:
“Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance from their Lord.” (The Holy Qur’an, Surah Aal-e-Imran, Verse No. 169)
Imam Jalaluddin Suyuti in commentary on the word “Yurzaqoon” says that they (martyrs) eat the fruits from the Jannah (Paradise). (Tafseer-e-Jalaalain, p. 72)
Imam Fakhruddin Razi explains the above-cited verse in these words:
“Verily, their bodies remain intact and they do not decompose or rot beneath the soil.” (Tafseer—eKabeer, vol. p. 429)
This is the rank of the martyrs who are the Ummati (followers) of the Holy Prophet. The Glorious Qur’an does not permit us to even think of them as dead, not to speak of them as dead! If the followers enjoy such a high rank, no one will be able to think of the higher position that the leader (the Holy Prophet) enjoys. But the Wahhabis do not give in to these Qur’anic arguments and Prophetic sayings. Due to their allegiance to Isma’il Dehlavi, they are not willing to accept these proofs. Further more, they propagate and publish Taqwiatul Iman, a book concocted and written by Isma’il Dehlavi.
It is their characteristic feature to consider the reverent Prophets as inferior as they can. (May Allah protect us from that!) The leader of the Ghair Muqallideen, Isma’il Dehlavi writes in his ill-famed book, Taqwiatul Iman, (p. 13) and considers the status of the Holy Prophet to be lower than that of a Chamaar (leather worker). In another book, Sriaat-e-Mustaqeem, he holds that the thought of the Holy Prophet (while performing Salaat) is worse than that of a bull or an ass. He does not furnish his claim with any proof either from the Holy Qur’an or Hadith. The Ghair Muqallideen call themselves the Ahl-e-Hadith (the people of Hadith). However, they accept whatever Isama’il Dehlavi has said or written without quoting any authority from the Holy Qur’an and Hadith.
THE DIFFERENCE BETWEEN THE AHL-E-SUNNAH AND WAHHABIS
In short, the major difference between the Ahl-e-Sunnah and the Ghair Muqallideen (Wahhabis) is the one which is related to religious beliefs. The Ahl-e-Sunnah believe in the greatness and superiority of the Holy Prophet and show due respect and reverence to them. Next to Allah, they consider the Prophets nobler and more venerable than all the created beings. They quote various Qur’anic verses and Ahaadith of the Holy Prophet in this regard. They corroborate and confirm the belief, expounded in this couplet, composed by Allama Jaami (May his soul rest at peace!): Laa Ymkinus San’au Kama Kaana Haqquhu Ba’ad Az Khuda Tu’wee Qissah Mukhtasar (O the Prophet of Allah! It is almost impossible to praise you precisely and thoroughly. Next to Allah, you are the great.)
But the Wahhabis are always on the lookout for an opportunity to find faults and defects with the venerable Prophets. They show insolence and impudence towards the sublime status of the Prophets. This is the major difference between them and us.
But when they saw that the candid proclamation of their beliefs would not attract the simple Muslims towards their fold / group, they set the trap in the guise of these two juristic rulings; Raf’ul Yadain and Amen bil Jahar.
Now, they are extremely worried about the Muslims who do not raise up their hands upto their ears in bowing in or getting up from Ruku’ (genuflection) and do not say ‘Amen!’ loudly in their prayers. They pick up this quarrel everywhere, from door to door, city to city and locality to locality.
Many vices and social evils are rampant in the society. They are not worried about them. The Wahhabi rulers, following in the footprints of the Kuffar and Mushrikeen, get their portraits inscribed on the coins (Riyals), hang their photos in the offices throughout the country and recklessly spend a huge amount for the purpose. However, their followers do not raise their voice against them. Here, they forget this Hadith recorded in Bukhaari Shareef. (Allah will award the severest punishment to the photographers or those who get themselves photographed.)
The rulers invite the Jew and the Christian troops to the Arabian Peninsula and feed them. They provide wines and pork for them to enjoy. The Wahhabis do not stop them from this practice. This is an admitted fact that a large number of poor Muslims do not get two square meals and hence lead a miserable and helpless life. But these rulers spend the wealth of their countries in revelries and merry-makings. Is it justifiable to spend the treasure of the Baitul Maal (Public Exchequer) for constructing massive palaces for a large number of wives to live in? Why do the Ghair Muqallideen not protest against this practice?
They themselves watch blue films on television and fight with the Sunni Muslims over the issue of Raf’ul Yadain. They listen to vulgar songs while flee away from the place where Salaat-o-Salaam (blessings) are invoked upon the Holy Prophet just as the Satan does when the Azaan is called.
Several social and moral evils and vices-such as falsehood and back-biting, ill-practices and adultery, absence of Purdah (veil) system and lewdness, usury and corruption, deception and fraud, jealousy and grudge, defalcation and perfidy, breach of trust and hypocrisy, oppression and injustice, waywardness and ill-manners, insolence and rudeness, wine and drug-addiction, gambling and lottery, faces without beard and disobedience to parents- are rampant in the society. Many often they too are defiled by them. But they throw the arduous task of eradicating these evils behind and concentrate all their attention on Raf’ul Yadain and ‘Amen!’ bil Jahar. They have taken up the gauntlet to make all the Muslims raise their hands in the state of Prayer and say “Amen!” aloud.
Millions of Muslims are the followers of Hazrat Imam Azam Abu Hanifah, the great Imam. (May his soul rest at peace!) They are spread throughout the world. Conforming to the Fatwa of Imam Azam, they say ‘Amen’ in a low and soft voice and do not raise up their hands in Prayers again and again like the tails of refractory and wayward horses. (Refer to Hadith No. 17, later in this booklet.)
They raise up their hands in Prayer only once at the time of Takbeer-e-Tahreemah except in the Two Eid Prayers. But the Ghair Muallideen create an uproar and agitate against this act and ask them not to act upon the Fatwa of Imam Azam. Moreover, they assume presumptuously and make a baseless claim that the prohibition of hand-raising again and again is vouchsafed and authenticated by no Hadith.
The followers of Hazrat Imam Shaafa’ee too raise up their hands and say ‘Amen!’ in a high voice but they do not pick up a quarrel with the Ahnaaf (followers of Imam Abu Hanifah) nor do the Ahnaaf with them as in (basic) beliefs they have the same views. They both follow the juristic (legal) opinions of their own Imam. They do not stop others from acting upon the views of their own Imam. They do not accuse one another of deviation or misguidance. These differences belong to the kinds of Furoo’iyaat (applied Fiqh, consisted in the systematic elaboration of canonical laws in Islam / subsidiary or sub-divisional issues) and it is not wise for the Muslims to fight and quarrel among themselves on issues related to Furoo’iyaat. All the members of the Ahl-e-Sunnah (Hanafi, Shaafa’ees, Malikis and Hambalis) agree with one another in this regard (that a Muqallid is right in following his Imam).
Therefore, you should bear in mind that those who speak ills of Imam Azam, stop people from practicing upon his Fatwa and kick up quarrel about ‘Amen!’ and hand-raising, are not the Shaaf’ees, Malikis or Hambalis, on the contrary, they must be the Ghair Muqallideen or Wahhabis, even if they pretend to be the followers of Imam Shaaf’ee, Imam Malik or Imam Ahmad bin Hanbal. Because, it is the characteristic mark of the Ghair Muqallideen and not that of the Muqallideen who are the followers of any one of the four Imams.
Here I would like to tell you about an incident that happened to me. Once I attended a Milaad (Maulud) function at Arlington near Dallas. My friend Mr. Maulana Ghulam Subhaani (Imam and Khatib at Ziaayul Qur’an Centre, Arlington) and my son, Hamid Raza were also present there. After the Milaad programme was over, a certain person said, “There are several Ahaadith in favour of Raf’ul Yadain while there is not even a Hadith against it. There is only a Fatwa of Imam Azam in this respect.” He asked why we should act upon the Fatwa and not upon the Hadith. He concluded with these words. “I am also a Hanafi.” I answered that there were several Ahaadith to prove the Hanafi position. When I asked him, “Who has told you that there is not even a Hadith?” He replied that he was told so by one Ahl-e-Hadith (Ghair Muqallid) friend.
Thus, these people resort to black lie to misguide and ensnare the Hanafis. They impudently and audaciously claim that there is no Hadith favouring the stand of prohibiton of Raf’ul Yadain despite the fact that the Hanafi view is confirmed and corroborated by several Ahaadith. An ordinary common Muslim takes their words for true and consequently, is entrapped by them. First, he starts raising his hands, and then he begins to say ‘Amen!’ loudly. After he is thoroughly tutored and indoctrinated, the Ghair Muqallideen start infusing their wrong misleading beliefs and notions into his mind. Thus, he falls into a marsh from where there is no escape.
Therefore, I made up my mind to publish this booklet, which contains the Ahaadith that strengthen the Hanafi view. I hope that this book will make it easy for the common people to read and understand the issue and will prove helpful for the just persons to see through the black lie repeatedly told by the Ghair Muqallideen.
Ahmadul Qadri
Islamic Academy,
Dallas, Texas, America
5TH Safar al-Muzaffar, 1423
21st April, 2002
REGULATIONS ABOUT RAF’UL YADAIN
It is Sunnah to raise up the hands only at the first Takbeer in the daily Prayers and the Friday Prayers. There is no hand-raising thereafter. This view is supported by many Ahaadith. Some of them are reproduced below:
Hadith No. 1
Hazrat Bra’ bin ‘Aazib reports that the Holy Prophet would raise up his hands when he commenced his Prayers. Thereafter, he did not raise them till he completed his Prayers. (1-Tirmizi, 2- Ibn-e-Abi Shaibah)
Hadith No. 2
This has been narrated by Hazrat Abdullah bin Mas’ud who says that the Holy Prophet raised up his hands only in the first Takbeer. Thereafter, he did not repeat it. (3- Tahaawi Shareef, 4- Fat-hul Qadeer, 5- Mirqaat Sharh-e-Mishkaat)
Hadith No. 3
This has been reported on the authority of Hazrat Abdullah bin Abbas and Abdullah bin Umar that the Holy Prophet said, “Hands should be raised at seven places only: (1) at the commencement of Prayers, (2) while facing the Holy Ka’abah, (3) at Safa and Marawah, (4-5) at the tow Mauqifs: Mina and Muzdalfah, (6-7) and in front of the two Jamrahs.”
This Hadith mentions raising of hands only at the commencement of Prayers and not after that. Moreover, this Hadith has been reported by Imam Bukhaari (8) in his book, Kitab al-Mufrad on the authority of Hazrat Abdullah bin Abbas, by Bazzar (9) on the authorit y of Hazrat Abdullah bin Umar, by Ibn-e-Shaibah and Tabraani (10) on the authority of Hazrat Abdullah bin Abbas with slight difference.
Hadith No. 4
Hazrat Abu Hameed Saa’edi reports that he told a group of the Sahabah (companions of the Holy Prophet) that he remembered the Prayer of the Holy Prophet better than others. He further said, “I saw him that he raised his hands upto his shoulders when he pronounced the Takbeer, held his knees with his two hands when he bowed (in Ruku’): when he lifted his head, he stood straight till each spine was back in its place: when he prostrated, he put his hands on the ground without stretching or clasping them; he kept the tips of the fingers of his feet facing the Qiblah; when he sat after two Rak’ahs, he sat on his left leg and kept up the right one erect. (11-Bukhaari, 12-Abu Daa’ud, 13-Mishkaat)
This Hadith contains the description of the whole Prayer performed by the Holy Prophet. It mentions the raising of hands only once at the time of Takbeer-e-Tahreemah. Had the Holy Prophet raised his hand after Ruku’, Hazrat Abu Hameed Saa’idi would have mentioned it also.
Hadith No. 5
Hazrat ‘Alqamah narrates that Hazrat Abdullah bin Mas’ud said to them: “Should I perform the Prayer of the Holy Prophet in front of you? Then he performed the Prayer and raised his hands only once at the Takbeer-e-Tahreemah. (14- Majma’uz Zawaaid, 15- Tirmizi, 16- Abu Daa’ud, 17- Nasaa’ee, 18-Ibn-e-Abi Shaibah, 19- Tahaawi, 20- Abdul Razzaq)
Hadith No. 6
It has been reported on the authority of Hazrat Braa’ bin ‘Aazib that he saw the Holy Prophet raising his hands opposite to his ears when he commenced his Prayers. He did not repeat this act till he completed his Prayer. (21- Daar-e-Qutni)
Hadith No. 7
There is another Hadith reported by Hazrat Braa’ bin Aazib who says, “When the Holy Prophet started his Prayers, he would raise his hands near to his ears. Thereafter, he did not do so.” (22- Abu Daa’ud)
Hadith No. 8
Imam Hameedi, the teacher of Imam Bukhaari and Imam Muslim, in his Musnad, reports on the authority of Hazrat Abdullah bin Umar, “The Holy Prophet raised his hands only at the time of Takbeer-e-Tahreemah. He did not raise them after the Ruku’.” (23-Musnad-e-Hameedi)
Hadith No. 9
Hazrat ‘Alqamah reports that Hazrat Abdullah bin Mas’ud said, “I performed Salaat (Prayers) with the Holy Prophet, Hazrat Abu Bakar and Hazarat Umar. They did not raise their hands except at the first Takbeer in the beginning of the Salaat.” (24-Daar-e-Qutni)
So far I have been citing the Marfu’ Ahaadith (Prophetic Traditions, whose chain of narrators can be traceable in ascending order to the Holy Prophet). Now, a few Ahaadith of the Sahabah-e-Kiraam, are mentioned below as the words and precepts of the Sahabah too are an authority for the Muslims and are called Hadith as well. These Ahaadith of the Sahabah are in plenty in Sahih Bukhaari, Sahih Muslim and other books of Hadith. The Holy Prophet has said, “My Sahabah are like the stars, whomsoever you follow, you will be guided to the right path.” (Mishkaat)
Hadith No. 10
It has been narrated by Hazrat Mujaahid who said, “ I performed Salaat (Prayer) behind Hazrat Ibn-e-Umar. He did not raise his hands except at the first Takbeer of the Salaat.” (25-Tahaawi, 26- Ibn-e-Abi Shaibah)
Hadith No. 11
It has been reported that Hazrat Ali raised his hands at the first Takbeer of the Salaat. Thereafter, he did not raise them.
Hadith No. 12
Hazrat Aswad narrates, “I saw that Hazrat Umar raised his hands at the first Takbeer. Then he did not repeat it. (30-Tahaawi)
Hadith No. 13
Hazrat Sufyan says, “Then he (Hazrat Abdullah bin Mas’ud) raised his hands for the first time. Some others say that he raised them only once.” (31- Abud Daua’d, 32-Mu’atta)
Hadith No. 14
Hazrat Abdul Aziz bin Hakeem reports, “I saw Hazrat Ibn-e-Umar raising his hands upto his ears in the first Takbeer at the commencement of the Salaat. He did not raise htem except at the first Takbeer.” (33-Mu’atta Shareef)
Hadith No. 15
Hazrat Ibne Abbas says, “None of the ‘Ashrah Mubash-sharah (the ten Sahabah about whom the Holy Prophet testified that they would surely enter the Paradise.) raised up their hands except at the first Takbeer.” (34- Fat-hul Qadeer, Badaa’us Sanaa’e, I’laaus Sunan)
THE AHAADITH PROVING HAND-RAISING ARE ABROGATED
Hadith No. 16
It has been narrated by Hazrat Abdullah bin Zubair that he saw a person raising his hands at Ruku’ and while lifting his head from the Ruku’. He asked that person not to do so as it was a thing that the Holy Prophet did earlier but he (the Holy Prophet) gave up that practice later on.” (35-‘Ainee, Sharh-e-Bukhaari)
Hadith No. 17
Some of the Sahabah used to raise their hands while bowing in Ruku’ and lifting their heads from Ruku’ apart from raising them at the first Takbeer. They were asked not to do so. Here is the Hadith. Hazrat Jabir bin Samorah relates: “The Holy Prophet came to us and said, ‘How is it that I see you raising up your hands again and again like the tails of the headstrong horses. Be at ease / peaceful in Salaat. (36-Sahih Muslim, 37-Musnad-e-Imam Ahmad bin Hambal, 38-Abu Daaud, 39- Nasaa’ee, 40- Baihaqi, Bahaar-e-Shariat)
Lifting and lowering hands again and again disturb the peace and tranquillity that is required in Salaat. That is why the Sahabah were ordered not to do so. Here are the names of a few leading Sahabah who raised up their hands only at the first Takbeer. They are, Hazrat Abu Bakar Siddiq, Hazrat Umar Farooq, Hazrat Uthman, Hazrat Ali, Hazrat Abdur Rahman bin ‘Auf, Hazrat Zubair bin ‘Awam, Hazrat Abu ‘Ubaidah bin al-Jarrah, Hazrat Talha, Hazrat Sa’d bin Abi Waqqas, Hazrat Sa’eed bin Zaid. (May Allah be pleased with all of them!) These were the ten Sahabah who were given the glad tidings of entering the Paradise even in their lifetime.
Besides them, Hazrat Abdullah bin Mas’ud, Hazrat Braa’ bin ‘Azib, Hazrat Jaabir bin Samorah, Hazrat Abu Sa’eed Khudri, Hazrat Abdullah bin Zubair and others (May Allah be pleased with all of them!) too are reported to have raised up their hands only at the Takbeer-e-Tahreemah. (Nuzhatul Qadri Shar-e-Bukhaari, p. 200, vol. 3)
SUMMARY
The above-cited Ahaadith serve as proofs and make it clear that the Sunnah is to raise up the hands only at the Takbeer-e-Tahreemah. The Ahaadith proving / favouring hand-raising before and after Ruku’ have been abrogated. This very view, strengthened by many Ahaadith, is the basis of the Fatwa of Imam Azam Abu Hanifah. None of the Fatawa pronounced by him contradicts or goes against the Sunnah. The person who considers his Fatawa to be against the Sunnah, must be either a jealous of him or an enemy to him.
In this short booklet, seventeen Ahaadith, quoted in forty famous and authentic books of Hadith and Fiqh, have been mentioned. These Ahaadith are enough for those just persons who seek for the truth and reality.
‘AMEN!’ SHOULD BE SAID IN A LOW VOICE
It is Sunnah and in compliance with the order of the Holy Prophet to lower the voice in saying “amen!” There are several Ahaadith that support this view:
Hadith No. 1
Hazrat Waa’il bin Hajar relates: “I performed Salaat with the Holy Prophet. When he reached the verse, “Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen” (the last verse of the Surah Al-Faatiha), he said, ‘Amen!’ and lowered his voice.” (1-Imam Ahmad, 2-Abu Daa’ud Tayalasi, 3- Abu Ya’la Musali, 4-Tabraani, 5- Daar-e-Qutni, 6-Mustadrak by Haakim)
Hadith No. 2
Hazrat Waa’il bin Hajar narrates at another place: “I heard the Holy Prophet saying, “Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen”. He said, “Amen!” and spoke it in an undertone.” (7- Abu Daa’ud, Tirmizi, 8-Ibn-e-Abi Shaibah)
Hadith No. 3
It has been reported on the authority of Hazrat Abu Hurairah who said: “The Holy Prophet said, “Say ‘Amen!’ when the Imam says so. Because the past sins of the persons, whose ‘amen!’ falls in line / coincides with that of the angles, will be forgiven.” (9-Bukhaari, 10-Muslim, 11-Ahmad, 12-Malik, 13-Abu Daud, 14-Tirmizi, 15-Nasaa’ee, 16-Ibn-e-Maajah)
This Hadith makes it clear that the sins of a person, whose ‘Amen!’ resembles that of the angels, are forgiven. The angles say ‘Amen!’ in a low voice inaudible to our ears. Therefore, we should lower our voice while saying ‘Amen!’ to bring it in line with that of the angles and consequently to get our sins forgiven.
Hadith No. 4
There is another Hadith, transmitted by Hazrat Abu Hurairah who said: “The Holy Prophet said, “When the Imam says ‘Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen’, say ‘Amen!’ Because, the past sins of a person, whose ‘Amen!’ tallies with that of the angels, will be forgiven.” (17-Bukhaari, 18- Shaafa’ee, 19-Malik, 20-Abu Daa’ud, 21-Nasaa’ee)
This Hadith proves two points: Firstly, the Muqtadi (the person who performs Salaat behind an Imam) must not read the Surah –Al-Faatiha behind the Imam. Had it been so, the Holy Prophet would have said, “When you say ‘Ghairil Maghdoob-i-‘Alaihim Wa Ladh-dhaalleen’. Now it is obvious that the Muqtadi will say only ‘Amen!’ while the Imam will read the Surah Al-Faatiha. The Muqtadi will keep quiet and listen to the recitation of the Holy Qur’an. Allah, the Exalted says:
“When the Qur’an is read, listen to it with attention, and hold your peace: that you may receive Mercy.” (The Holy Qur’an, Surah Al-A’raaf, Verse, No. 204)
Secondly, this Hadith shows that we should say ‘Amen!’ in an undertone as the angels do. (This has been explained above.)
Hadith No. 5
Hazrat Waa’il bin Hajar narrates: “Hazrat Umar and Hazrat Ali did not raise up their voice in saying either Bismillaah hir Rahmaanir Raheem or ‘Amen!” (22-Tahzeebul Aathaar by Tabraani, 23-Tahaawi)
Hadith No. 6
Hazrat Abu Mu’ammar relates: “It has been reported by Hazrat Umar bin Al-Khattab who said, ‘The Imam will lower his voice in four things: ‘Aoozu Billaah (I seek refuge with Allah from the devil, the rejected), Bismillaah (uttering the invocation, In the name of Allah, the Most Beneficent, the Most Merciful), ‘Amen!’ and Rabbanaa Lakal Hamdu (O our Lord! All praise is due to You) (24- ‘Ainee)
Hadith No. 7
Imam Abu Hanifah relates on the authority of Hazrat Hammad who reported it on the authority of Hazrat Ibraahim Nakh’ee: “The Imam will lower his voice in four things: ‘Aoozu Billaahi, Bismillaahi, Subhaanaka Allaahuma and ‘Amen!’” (25-Muhammad in Al-Aathaar, 26- Abdul Razzaq in his Musannaf)
Now it has become clear that it is Sunnah to lower one’s voice in saying ‘Amen!’ in the same way as it is to read Sanaa (Subhaanaka Allaahumma), Aoozu Billaahi, Bismillaahi, the Tasbeehaat of Ruku’ and Sujud, Al-Tahiyyaat, Darood-e-Ibraahim and the Du’aa-e-Maathurah etc. This is what is proved and supported by the Sahih (authentic) Ahaadith and the practices and sayings of the Sahabah-e-Kiraam. This is also the fatwa (view) of Hazrat Imam Azam Abu Hanifah.
Hazrat Imam Azam Abu Hanifah was a great Imam, a Taba’ee (a Muslim who has met or seen a Sahabi / successor to the Holy Prophet’s companions), a jurist, a scholar, a Muhaqqiq and Mudaqqiq (a research scholar with an accurate investigating mind, a Muhaddith (narrator of Hadith and an authentic scholar in the study of Hadith), a Mufassir (a commentator of the Holy Qur’an), a pious, luminary and saintly person. He had no match in his understanding of Islamic Fiqh either among his contemporaries or among his successors. Verily, he was Imamul Muttaqeen (the most pious person) and the Ameerul Muslimeen (commander of the Muslims). Those who follow him, show respect and obedience to the commandment of Allah who says:
“O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you.” (Surah Al-Nisaa, verse, 59)
In this brief booklet, seven Ahaadith recorded in twenty-six famous and authentic books, have been cited. They are enough to satisfy those who are desirous to know the reality and are looking for the truth. For further details, refer to Sahihul Bihaari Shareef, written by Hazrat Maulana Zafruddin Bihaari and Jaa’al Haqq, written by Hazrat Maulana Mufti Ahmad Yaar Khan Na’eemi.
Allah is the Guide and Helper. What an excellent Lord and Protector He is! May He invoke His blessings upon Muhammad, the best of all His Creatures and upon all of his descendants and companions, for the sake of Your Mercy, O the Most Merciful!
BIBLIOGRAPHY:
1. The Holy Qur’an
2. Kanzul Iman Fi Tarjumatil Qur’an, by Imam Ahmad Raza Qadri, ( 1272-1340 A. H.) (May his soul rest at peace!)
3. Tafseer-e-Kabeer, by Imam Abu Abdullah Muhammad bin Umar Fakhruddin Razi (544-606 A. H.) (May his soul rest at peace!)
4. Tafseer-e-Jalaalain, by Imam Jalaaluddin Muhammad bin Ahmad bin Muhammad Al-Mahalli (791-864 A. H.) (May his soul rest at peace!)
5. Sahih Bukhaari, by Imam Abu Abdillah Muhammad bin Isma’il Bukhaari (d. 256 A. H.) (May his soul rest at peace!)
6. Sahih Muslim, by Imam Abul Husain Muslim bin Hajjaj Qushairi (d. 261 A. H.) (May his soul rest at peace!)
7. Jaam’e Tirmizi, by Imam Abu ‘Isa Muhammad bin ‘Isa Tirmizi (d. 279 A. H.) (May his soul rest at peace!)
8. Sunan-e-Abu Daa’ud, by Imam Abu Daa’ud Sulaimaan bin Ash’ath (d. 275 A. H.) (May his soul rest at peace!)
9. Sunan-e-Nasaa’ee, by Imam Abu Abdur Rahman Ahmad bin Shu’aib Nasaa’ee (d. 303 A. H.) (May his soul rest at peace!)
10. Ibn-e-Maajah, by Imam Muhammad bin Yazeed Ibn-e-Maajah (d. 273 A. H.) (May his soul rest at peace!)
11. Sharh-e-Ma’aaniyul Aathaar (Tahaawi Shareef), by Imam Abu Ja’far Ahmad bin Muhammad Tahaawi (d. 321 A. H.) (May his soul rest at peace!)
12. Mu’atta, by Imam Muhammad bin Hasan Shaibaani (d. 189 A. H.) (May his soul rest at peace!)
13. Kitaabul Aathaar, by Imam Muhammad bin Hasan Shaibaani (d. 189 A. H.) (May his soul rest at peace!)
14. Abu Daa’ud Tayaalsi, by Imam Sulaiman bin Daa’ud bin Jaarood Tayaalsi (d. 230 A. H.) (May his soul rest at peace!)
15. Baihaqi, by Imam Abu Bakar Ahmad bin Husain Baihaqi (d. 458 A. H.) (May his soul rest at peace!)
16. Al-Mustadrak, by Imam Abu Abdullah Muhammad bin Abdullah Haakim Nishaapuri (d. 405 A. H.) (May his soul rest at peace!)
17. Tabraani, by Imam Hafiz Abul Qaasim Sulaimaan bin Ahmad Ayyub Al-Lakhmi Al-Tabraabi (d. 360 A. H.) (May his soul rest at peace!)
18. Tahzeebul Aathaar, by Imam Hafiz Abul Qaasim Sulaimaan bin Ahmad Ayyub Al-Tabraabni (d. 360 A. H.) (May his soul rest at peace!)
19. Musannaf-e-Ibn-e-Abi Shaibah, by Imam Abu Bakar Abdullah bin Muhammad bin Abi Shaibah (d. 235 A. H.) (May his soul rest at peace!)
20. Sunan-e-Daar-e-Qutni, by Imam Ali bin Umar Daar-e-Qutni (d. 285 A. H.) (May his soul rest at peace!)
21. Mishkaat, by Shaikh Wliyddin Tabrezi (d. 742 A. H.) (May his soul rest at peace!)
22. Kitaabul Mufrad, by Imam Abdullah Muhammad bin Ismaa’il Bukhaari (d. 256 A. H.) (May his soul rest at peace!)
23. Bazzar, (Al-Bahruz Zakhaar Al-Ma’roof bi Musnadil Bazzar), by Imam Ahmad bin Abdul Khaaliq Ateeqi Bazzar (d. 292 A. H.) (May his soul rest at peace!)
24. Musannaf-e-Abdul Razzaqq, by Imam Abdul Razzaq bin Humam San’aani (d. 211 A. H.) (May his soul rest at peace!)
25. Musnad-e-Hameedi, by Hafiz Abdullah bin Zubair Hameedi (d. 219 A. H.) (May his soul rest at peace!)
26. Abu Ya’la Musali, by Hafiz Ahmad bin Ali Al-Muthanna Al- Tamimi (d. 458 A. H.) (May his soul rest at peace!)
27. Majm’ul Zawaa’id, by Imam Hafiz Nooruddin Ali bin Abi Bakar Al-Haithami (d. 807 A. H.) (May his soul rest at peace!)
28. Umdatul Qaari Sharh-e-Bukhaari (‘Ainee), by Allama Badruddin Abu Muhammad Mahmood bin Ahmad ‘Ainee (d. 855 A. H.) (May his soul rest at peace!)
29. Badaa’eus Sanaa’e, by Allama Abu Bakar bin Mas’ud Kasaani (d. 587 A. H.) (May his soul rest at peace!)
30. Fat-hul Qadeer, by Allama Kamaaluddinnnn Ibn-e-Humam (d. 861 A. H.) (May his soul rest at peace!)
31. Mirqaat Sharh-e-Mishkaat, by Mulla Ali bin Sultan Muhammad Al-Qaari (d. 1014 A. H.) (May his soul rest at peace!)
32. Fataaw-e-Razwiyyah, by Imam Ahmad Raza Qadri (1272-1340 A. H.) (May his soul rest at peace!)
33. Bahaar-e-Shariat, by Sadrus Shariah Maulana Amjad Ali Qadri (1296-1367 A. H.) (May his soul rest at peace!)
34. Jaa’al Haqq, by Hakeemul Ummat Maulana Ahmad Yaar Khan Na’eemi (d. 1400 A. H.) (May his soul rest at peace!)
35. Nuzhatul Qaari, Sharh-e-Bukhaari by Allama Mufti Muhammad Shareeful Haqq Al-Amjadi Al-Azami (1340-1422 A. H.) (May his soul rest at peace!)