RAISING HANDS (Rafa Yadain) WITH EVERY TAKBEER IN A FUNERAL PRAYER..
Raising hands with every takbeer in a funeral prayer is the Sunnah of The Prophet (Peace be Upon Him).
PROOF # 1:
قال أحمد بن محمد بن الجراح ، وابن مخلد ، قالا : حدثنا عمر بن شبة ، قال : حَدَّثَنا يزيد بن هارون ، قال : أخبرنا يحيى بن سعيد ، عن نافع ، عن ابن عُمَر : أن النبي صَلَّى الله عَلَيه وسَلم كان إذا صلى على جنازة رفع يديه في كل تكبيرة ، وإذا انصرف سلم.
Abudullah Bin Umer (May Allah Be Pleased With Him) states that The Prophet (Peace Be Upon Him) would raise his hand with every takbeer and when He (Peace be upon him) would turn/rove, He (Peace Be Upon Him) would say tasleem.
[A’’LAL DARUQTANI : 22/3, HADEES:2908, CHAIN SAHEEH]
PROOF # 2:
NAFI’’ (May Allah Have mercy upon him) states about Abdullah Ibne Umer (May Allah Be Pleased With Him):
كان يرفع يديه في كل تكبيرة على الجنازة
“ He (Ibne Umer) would raise his hands with every takbeer in a funeral prayer”.
[MUSANAF IBNE ABEE SHEEBA: 295, CHAIN SAHEEH]
PROOF # 3:
Khalid Bin Abi Bark says:
رأيت سالما كبر على جنازة أربعا يرفع يديه عند كل تكبيرة
“ I saw Salim Bin Abdullah Bin Umer, He said four takbeer in a funeral prayer and raised his hands with every takbeer”.
[MUSANAF IBNE ABEE SHEEBA: 295/3.CHAIN SAHEEH]
PROOF # 4:
Abdullah Bin Awn says:
كان محمد يرفع يديه في الصلاة وإذا ركع وإذا رفع رأسه من الركوع وكان يفعل ذلك مع كل تكبيرة على الجنازة
“ Imam Muhammad Bin Sireen (Tabiee) May Allah have mercy upon him would raise his hands at the beginning of the prayer, before Ruku’ and raising his head after Ruku, and He (Ibne Sireen) would raise his hands with every takbeer in a funeral prayer”.
[ MUSANAF IBNE ABEE SHEEBA: 295/3,CHAIN SAHEEH]
PROOF # 5:
Umer Bin Abee Zaida says:
صليت خلف قيس بن أبي حازم على جنازة فكبر أربعا يرفع يديه في كل تكبيرة .
“I prayed a funeral prayer behind Qais Bin Abee Haazim (Tabiee) (May Allah have mercy upon him), He said four takbeers and He was raising his hands with every takbeer”.
[MUSANAF IBNE ABEE SHEEBA: 295/3, CHAIN SAHEEH].
PROOF # 6:
Imam Ibne Juraij (May Allah have mecry upon him) states about Imam Ata’Bin Abee Rabah (May Allah Have mercy upon him):
يرفع يديه في كل تكبيرة ومن خلفه يرفعون أيديهم .
“He would raise his hands with every takbeer and the people behind him would also raise their hands (With every takbeer).”
[MUSANAF IBNE ABEE SHEEBA: 295/3. CHAIN SAHEEH]
PROOF # 7:
Imam Mu’mar Bin Rashid (may Allah have mercy upon him) states about Imam Zuhri (May Allah have mercy upon him):
أنه كان يرفع يديه مع كل تكبيرة على الجنازة .
“He would raise his hands with every takbeer”.
[JUZ RAFA’YADAIN IMAM BUKHARI:118, CHAIN SAHEEH].
Imam Abdur Razzaq (May Allah have mercy upon him) says:
“We (scholars of Hadith) act upon it”.
[MUSANAF ABDUR RAZZAQ”469/3]
PROOF # 8:
Abdullah Bin AlÁla (may Allah Have mercy upon him) says:
رأيت مكحولأ صلى على جنازة، فكبر عليها أربعا ويرفع يديه مع كل تكبيرة”
“I saw Imam Makhool (Tabiee) May Allah have mercy upon him, saying four takbeers and raising his hands with every takbeer in a funeral prayer.”
[JUZ RAFA’YADAIN IMAM BUKHARI: HADEES: 116.CHAIN HASAN]
PROOF # 9:
Asha’t Bin Abdul Malik Hamrani says:
كان الحسن يرفع يديه في كل تكبيرة على الجنازة
“Imam Hasan Basri (May Allah be pleased with him) would raise his hands with every takbeer in a funeral prayer”.
[JUZ’ RAFA’YADAIN IMAM BUKHARI: HADEES 122, CHAIN SAHEEH]
PROOF # 10:
Abul Ghasan says:
“رأيت نافع بن جبير يرفع يديه مع كل تكبيرة على الجنازة”
“I saw Nafi’Bin Jubair (May Allah Be Pleased with him) raising his hands with every takbeer in a funeral prayer”.
[JUZ’RAFA’YADAIN IMAM BUKHARI: HADEES 114, CHAIN HASAN]
Imam Abdullah Bin Mubarak (Jami’Tirmidhi,Under Hadith: 1077)
Imam Shafiee’ (ILam:271/1)
Imam Ahmed Bin Hanbal (Seerat ul Imam Ahmed Bin Hanbal Abul Fazl Salih Bin Ahmed: pg:40) and
Imam Ishaq Bin Rahwiya ( Jami’Tirmidhi, under Hadith: 1077)
Raising hands with first takbeer only is not proven from Imam Malik (May Allah have mercy upon him) because “االمدونة الكبرى” is book without any chain (sanad), whatever is narrated in this book is not at all proven from Imam Malik (May Allah Have Mercy upon Him).
ARGUMENTS OF THOSE WHO DO NOT RAISE THEIR HANDS WITH EVERY TAKBEER IN A FUNERAL PRAYER:
Now we humbly present the arguments those who raise their hands with first takbeer only.
ARGUMENT # 1:
أَنَّ رَسُولَ اللَّهُ صلى الله عليه وسلم كَبَّرَ عَلَى جَنَازَةٍ فَرَفَعَ يَدَيْهِ فِي أَوَّلِ تَكْبِيرَةٍ وَوَضَعَ الْيُمْنَى عَلَى الْيُسْرَى
“”The Messenger of Allah said, ‘Allahu Akbar’ over the deceased, so he raised his hands with the first Takbir, and he placed his right (hand) over his left.”
[SUNAN TIRMIDHI:1077, SUNAN DARUQTANI:74/2,HADEES 1813]
This narration is “Daeef”. Imam Daruqtani (May Allah have mercy upon him) himself says:
والحديث غير ثابت”
“This hadith is not proved”.
[151/8: العلل دارقطني: ]
Imam Nawawi (may Allah have mercy upon him) has also declared this narration as “Daeef”.
[KHULASAT UL AHKAAM: 985/2]
The chain of it narrator includes “Yahya Bin Ya’la Aslami”,about whom Hafiz Ibne Hijr says:
“Daeef and a Shia narrator”.
[TAQREEB UL TEHZEEB: 7677]
His teacher Abu Farwah Yazeed bin Sinan Ar Rahawiis is “Daeef”according to majority.
About him Imam Daruqtani says that “He is Matrook”.
[SAWALAAT ALBIQANI: 560]
He also grades him Daeef in.
[SUNAN DARUQTANI: 1721/1,UNDER HADITH 637]
Imam Aliee Bin Al-Madeeni has graded him “Daeef ul Hadees”.
[JARAH WA TA’DEEL: 266/9]
Iman Abu Zará Razee says:
ليس بقوي الحديث
[JARAH WA TA’DEEL: 266/9]
Imam Abu Hatim Ar Razee says:
محله الصدق والغالب عليه الغفلة،يكتب حديثه،ولا يحتج به
“He stands among the truthfulness but he was overcome by negligence, He hadees will be taken down but will not be relied upon as an evidence”.
[JARAH WA TA’DEEL: 267/9]
Imam Yahya Bin Maeen says:
ليس حديث بشئ
“His hades is nothing”.
[TAEEKH KABEER IBN ABEE KHAITHMA:9241, CHAIN SAHEEH]
Imam Nisai has graded him as “Daeef and Matrook ul Hadees”, and Imam Ahmed Bin Hanbal has also graded him “Daeef”. Hafiz Ibne Hijr also grades him “Daeef”.
[TAQREEB U TEHZEEB: 7727]
Hafiz Haithmi says:
والأ كثر على تضيفه
“Majority of Muhaditheen have declared him “Daeef”.
He has also made Tadlees of Imam Zuhri.
ARGUMENT # 2:
حَدَّثَنَا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , ثنا عُبَيْدُ اللَّهِ بْنُ جَرِيرِ بْنِ جَبَلَةَ , ثنا الْحَجَّاجُ بْنُ نُصَيْرٍ , عَنِ الْفَضْلِ بْنِ السَّكَنِ , حَدَّثَنِي هِشَامُ بْنُ يُوسُفَ , ثنا مَعْمَرٌ , عَنِ ابْنِ طَاوُسٍ , عَنْ أَبِيهِ , عَنِ ابْنِ عَبَّاسٍ , أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ يَرْفَعُ يَدَيْهِ عَلَى الْجِنَازَةِ فِي أَوَّلِ تَكْبِيرَةٍ ثُمَّ لَا يَعُودُ
“The Messenger of Allah (Peace be upon him) would raise his hands with first takbeer only in a funeral prayer, and he would not raise his hands again”.
[SUNAN DARUQTANI: 74/2,HADEES 1814]
The chain of this hadith is severly weak.
Imam Nawawi says “Daeef”.
[KHULASA TUL AHKAAM:984/2]
- The chain of narrators includes “Hujaj Bin Naseer Al Basri is “Daeef” according to majority of Muhaditheen.
Imam Daruqtani himself says:
أجمعوا على تركه.
“There is an Ijma amongst the Muhaditheen that he is rejected”.
[DHUA’FAA’ WAL MATROKOON: 174]
He also writes that “He is daeef”.
[SUNAN DARUQTANI: 157/1]
Iman Abu Hatim Razee writes:
منكر الحديث ، ضيف الحديث ،ترك حديث ،كان الناس لا يحدثون عنه ،
“He is Munkir Ul Hadees, Daeef ul Hadees, His hades had been rejected, people did not even narrate Hadees from him”.
[JARAH WA TA’DEEL: 167/3]
Imam Bukhari says:
“The scholars of Hadith did not show any interest in his hadith”.
[ AL-KAMIL IBNE ADEE: 231/2. CHAIN SAHEEH]
Imam Yahya Bin Maeen has graded him Daeef.
[[ AL-KAMIL IBNE ADEE: 231/2. CHAIN SAHEEH]
Imam Nisai also grades him Weak.
Imam Alee Bin Al Madeeni says:
“His hades is considered Weak”.
[JARAH WA TA’DEEL:167/3]
Hafiz Ibne Hijr says:
ضيف، كان يقبل التلقين
“He is Weak, prone to inculcation”.
[TAQREEB U TEHZEEB: 1359]
Imam Dhahabi writes:
ضيف و بعضهم تركه
“He is weak and some have delared him “Matrook”.
[AL MUGHNI FIL DHUA’FAA’: 237/1]
Thus declaring him “trustworthy”in Ahkaam ul Janaiz (147) is a grave mistake on the part of Sheikh Albani.
2. Another narrator in its chain “Al Fazal Bin Al sakan”is “Majhool”.
Imam Uqailee says “Majhool”.
[AL DHUA’FAA’UL KABEER UQAILEE: 449/3]
Hafiz Dhahabi writes:
لا يدرى’ من ذا
“I do not know who he is”.
[AL MUGHNI: 191/2].
And He also writes:
[MEEZAN UL I’TIDAL: 352/3]
The great Muhadith Sheikh Albani (May Allah have mercy upon him) has written a strange thing. He writes:
وسكت عنه ابن تر كمانى في الجوهر النقي (44/4)
“Ibne Turkamani Hanafi kept silent about this Hadith”.
[AHKAAM UL JANAIZ 147]
I do not know what has happened to Sheikh Albani here. Ibne Turkamani was biased. His silence does not even count in Uloom ul Hadith. The verdict of trustworthy scholars is accepted in the science of Hadith. The verdict of some folks on a Hadith does not mean anything.
ARGUMENT # 3:
قال الإمام ابن أبي شيبة : حدثنا ابن فضيل أن عطاء أن سعيد بن جبير أن ابن عباس قال: ترفع الأيدي في سبعة مواطن: إذا قام إلى صلاة ، وإذا، رأى البيت، وعلى الصفا المروة، وفي عرفات، وفي جمع وعند الجمار
“Ibne Abaas (may Allah be pleased with him) says that hands are raised at seven places: When you stand for prayer, When you see Bait.u.Allah (Kaa’ba), on Safaa and Marwa, in Arafaat,in Muzdalfa and near Jamaraat”.
[MUSANNAF IBNE ABEE SHEEBA: 235-236/2]
1. The chain for this saying of Ibne Abaas (may Allah be pleased with him) is “Weak”, because Ata’Bin Al-Saib (Hasan ul Hadith) is “Mukhtalat 1”, and Ibne Fudail has narrated from him after “Ikhtilat1”.
Iman Yahya Bin Maeen says:
“Ata Bin Al Saib is “”Mukhtalat”.
[JARAH WA TA’DEEL: 334/6]
Imam Ahmed Bin hanbal, Imam Abu Hatim Razee have declared him “Mukhtalat”.
[JARAH WA TA’DEEL: 334/6]
And Imam Daruqtani has also declared him “Mukhtalat”.
Imam Abu Hatim Razee says:
وما روى’ عنه ابن فضيل، ففيه غلط واضطراب.
“Whatever Ibne Fudail has narrated from Ataa’Bin Al-Saib , it has mistakes and agitation in it”.
[JARAH WA TA’DEEL: 334/6]
This argument is well explained, thus its chain is weak. Furthermore this narration does not talk about the raising hands in Witr and in Eid prayer, that why they are done?,
2. Abu Hamza (Imran Bin Abee Ataa’al Qasab,trustworthy according to majority) says:
رأيت ابن عباس يرفع يديه إذا إفتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوىع
“I have seen Ibne Abaas doing raising his hands while starting prayer, before going to Ruku’ , and after raising his head from Ruku’.
[MUSSNAF IBNE ABEE SHEEBA: 239/1,CHAIN SAHEEH]
This narration leads to two conclusions.
1. Ibne Abaas (May Allah be pleased with him) was in favour of raising hands in Salah.
2. The raising of hands of Ibne Abaas after the death of the Prophet (Peace be Upon Him) proves that “Rafa yadain” is not rejected.
This narration is also narrated via a “marfoo’” chain, but its chain is weak too. The narrator “Ibne Abee Laila”is weak and soo.ul-hifz2.
Ibne Hijr wrties:
ضيف ، سييءالحفظ
“He is weak and has a bad memory”.
[TALKHEES UL HABEER: 22/3]
Hafiz Ibne Kathir wrties:
محمد بن عبد الرحمن بن أبي ليلى سيئ الحفظ ، لا يحتج به عند أكثرهم
“Ibne Abee Laila had a bad memory and he is not an authority according to majority of Muhaditheen”.
[TUHFAT UL TALIB: 345]
Imam Tahawi hanafi has declared him:
مضطرب الحديث جداً
[MUSHKIL UL ASAAR TAHAWI: 226/3]
Anwar Shah Kashmiri Deobandi writes:
فهو ضيف عندي كما ذهب إليه الجمهور
“Like majority ,To me he is “Weak”too”.
[FAIDHUL BARI: 168/3]
2. The narrator “Al-Hakm Bin Ateeba” in its chain is Mudallas, who is narrating with “Än”.
Imam Ainee Hanafi also grades him “Mudallas”.
[UMDATUL QARI: 248/21] ALSO SEE:[ASMAA’ UL MUDALASEEN SUYUTEE:96].
ARGUMENT # 4:
“Imam Ibraheem Nakhee’ not raise his hands with every takbeer”.
[MUSANNAF IBNE SHEEBA: 296/3].
This is not Quran, neither Hadith or saying of a Sahabi and nor the saying of Abu Haneefa. This is the saying of a Mujtahid, and it will be not be paid any heed because it goes against the Sunnah of The Prophet (Peace be Upon Him),Ibne Umer (May Allah Be Pleased with him) and Salaf u saliheen. Deen is the name of actions and narrations of the Prophet (Peace Be Upon Him) and not of the Ijtehad of an Ummati especially when it goes against the actions and narrations of the Prophet peace be upon him.
Raising hands with every Takbeer of a funeral prayer is a sunnah. This like Salaf- u -Saliheen, every Muslim should act upon this Sunnah.
PREPARED BY SHEIKH GHULAM MUSTAFA ZAHEER.
- 1. “al-mukhtalat”.One whose memory became weak, either due to old age, his becoming blind or his books being burnt.
- 2. Technically:One who is “sayyi.ul-hifz” is the one who is mistaken more than he is correct