“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.

There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:

1) The Prophet [May Allah bless Him and grant Him peace] used to do this.

1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.

3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]

4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.

However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.

Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain – This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?

The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.

In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.

Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!

Analysis of those narrations which prove raf’ul- yadain

Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:

I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.

[Muslim & Bukhari, Chapter Raf’ul-yadain]

Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yadain during his lifetime, but it does not prove that he [May Allah bless Him and grant Him peace] performed it in his last prayers. Also it does not prove that raf’ul-yadain is an emphasized Sunna. One example is given below:

Imams Bukhari & Muslim record that when hadrat Aa’isha (Radiall hu anhaa) was in her menistration, the Prophet (May Allah bless him and grant him peace) used to place his head in her lap and recite the Qur’an.

(Muslim & Bukhari, bab-ul-Haid)

From this Hadith we cannot conclude that reciting the Qur’an in the lap of one’s menstruating wife is an emphasized sunnah. In the same way, the naration from ibn Umar does not prove that raf’ul-yadain is an emphasized sunnah. Also ibn Umar’s narration seems to go against some of his other narrations.

Imam Dhabee writes that ibn Umar said that he swore by Allah that raf’ul-yadain is bidah and that he had never seen the Prophet (May Allah bless him and grant him peace) practicing it.

(Meezan-ul-I’tidaal, biography of Bishr bin Harab, by Imam dhahabi)

Ibn Umar in another place said that the Prophet (May Allah bless him and grant him peace) said raf’ul-yadain is only done in seven places: once to start Salaah and six times during hajj.

(kanz-ul-ammaal, volume 7, p35)

The teacher of Imam Bukhari and Muslim, Imam Humaidi, writes that the Prophet (May Allah bless him and grant him peace) used to only practice raf’ul-yadain at the start of the prayer.

(Musnad Humaidi, volume 1, p177)

From the above narrations ibn Umar’s narration of raf’ul-yadain goes against his own narrations based on a direct commandment from the Prophet (May Allah bless Him and Grant Him peace) This also goes against Maalik bin Huwaris’ narration.

Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet (May Allah bless him and grant him peace) used to perform raf’ul-yadain before and after the ruku’, and also between the two sajdahs.

(Nisaa’ee Baab raf’ul-yadain)

Examination of Above Narrations

(1) Imam Bukhari’s above narration is against Imam Nasa’ees narration

(1) Imam Abu Dawood said this narration is not Marfu to the Prophet [May Allah bless Him and grant Him peace], but is in fact the action of Abdullah bin Umar [May Allah be pleased with Him]
[Sunan e Abu Dawood chapter Salaah]

(3) In Ibn Umar’s above narrations it proves that the Prophet [May Allah bless Him and grant Him peace] did Raf ul Yadain 9 or 10 times in Salaah.

[Bukhari chapter Salaah]

(4) Imam Malik writes about the above narration by Ibn Umar that the Prophet use to do Raf’ul Yadain 5 times in Salaah. He also said that this is the action of Ibn Umar [May Allah be pleased with Him] not the action of the Prophet [May Allah be pleased with Him].

[Muatta Imam Malik chapter Salaah]

We can see that when this narration was narrated in Madina it was narrated to be 5 Raf ul Yadian in Salaah. When it reached Bukharaa it changed from 5 Raf ul Yadian to 9 or 10 Raf’ul Yadain in Salaah.

Let’s first examine the narrators of ibn Umar’s Hadith -Abdul Malik bin Jurayj and Imam Zuhri.

Abdul malik bin jurayj

Imam Dhabi and Imam Asqalani write:

Ibn Jurayj did not take narrations directly from people but he would attribute the narrations to them in such a way as to convince people that he actually heard the narrations from those people directly. The scholars of Hadith have called this process ‘tadlees’. Imam Ahmad said that ibn Jurayj has narrated some Ahadith, which were fabricated. Also ibn Jurayj is said to have done Mut’ah (a marriage contract for a limited period) with 90 women in Makkah mukarramah, (This was after it was made Haraam for Muslims) Kharasaanee said that his narrations were weak. Also he never heard a narration from Imam Zuhri but only asked his permission if he could use his name in narrations.

(Tahdheeb-ut-tahdheeb, Meezaan-ul-I’tidaal, Tadhkarat-ul-Huffaz, biography of Abdul Malik ibn jurayj)

The main narrator of the above narration is Imam Zuhri, also the narration is almost completely based on his narration. Before Imam Zuhri, the chain of narration of this Hadith was Umar bin abdul Azeez, then saalim, then Imam Zuhri. After Imam Zuhri, his students made it more famous.

Imam Zuhri

Imam Dhabee writes that Imam Zuhri’s full name was Muhammad bin Muslim bin Abdullah, bin Shuhaab, az-zuhree. But, he is famous as ibn Shuhaab-uz-zuhree. He was born in the 50th year of Hijrah in Madinah. He saw only a few companions of the Prophet [May Allah bless him and grant Him peace]. He was such a great a scholar that many scholars of his time used to praise him, even Abdullah bin Umar (Radiall hu anhu).

(Tadhkarat-ul-huffaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)

Apology

We feel sad to highlight weaknesses in Imam Zuhri but we have below, only just quoted what other scholars of Hadith have said about him. We also respect Imam Zuhri greatly as a muhaddith, but he was a man like us and had weaknesses.

Another fact is that Imam Zuhri has narrated Hadith (which have been collected by Muslim and Bukhari) which show that the family of the Prophet [May Allah bless him and grant Him peace] and the companions did not get on well with each other

(Sahih Muslim and Sahih Bukhari, bab-ul-fayy)

The fact is that the Prophet’s [May Allah bless him and grant Him peace] family and the companions did get on well with each other.

Hafidh Asqalanee wrote:

It was a habit of Imam Zuhri to perform tadlees and attribute the narrations to people like Abdur-Rahmaan bin Azhar, ibn K’ab, Abbaan, ibn Uthmaan, ibn Hakim, Ibn Us-saalimee, Abdullah bin ja’far, Ubaada bin saamid, raafi’, umm abdullah, abu hurairah, and abdullah bin Umar. Concerning Abdullah bin Umar, the scholars of Hadith are split as to whether Imam Zuhri actually saw him or not. In the same way, there is no proof that Imam Zuhri did take narrations from ‘Urwa bin zubair. But, the scholars of Hadith accept these narrations which Imam Zuhri allegedly took from Urwa. For us, this is evidence and we should therefore believe that Imam Zuhri heard something from Urwa. Imam Zuhri was from a group of scholars of Hadith who used to ‘grab’ Hadith when they heard them.

(Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)

Tadlees – What is it?

Hafidh Asqalani writes:

The literal meaning of the arabic word ,tadlees, is “hiding”. Technically, it means to hide a Hadith narrator. If a muhaddith did tadlees, he would use a narrator’s name but it would be a name by which he wasn’t commonly known. Thus, the identity of the weak narrator was hidden. The stronger narrators in the chain would be emphasized so that the attention of the hearer of the Hadith would be diverted.

(Sharh An-nukhbah, chap. on tadlees, by Hafidh Asqalani)

Imam Dhahabi and Hafidh Asqalani write:

Imam Zuhri narrated 1100 Hadith, of which about a half have a chain leading to the Prophet [May Allah bless him and grant Him peace]. He used to perform tadlees even though it was a small amount. Imam Zuhri’s maraseel Ahadith used to be weaker than other peoples (A tabi’i would claim a Hadith directly from the Prophet [May Allah bless him and grant Him peace] without mentioning a companion’s name)

(Tadhkarat-ul-hufaaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri).

Imam Dhahabi writes that Imam Shubah waastee wites:

“I would rather fall from the skies and be broken to pieces, than to perform tadlees”

(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)

Hafidh Asqalani writes:

Yazeed bin zurayy was asked, “What is the legal ruling regarding tadleees?” To this, he replied “It is an absolute lie.”

(Tahdheeb-ut-tahdheeb, biography of Yazeed bin Zurayy)

Imam Dhahabe writes:

Sulaimaan bin harb said that Imam Jareer ‘azdee was asked about tadlees. The Imam said, “I reject it. A mudallis shows that which he has not heard.”(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)

Hafidh ibn Kathir writes:

Imam shaafi’ee rejects all the narrations of any muhaddith who did tadlees, but other scholars say that if a mudallis identified who he took narrations from and if that was a reliable source, that particular narration would be accepted.

(Ikhtisaar uloom-ul-Hadith, chap on tadlees, by Hafidh ibn Kathir)

Hafidh Asqalaanee writes:

If a mudallis uses the words “Qaala”, so-and-so said, or “’And”, from so-and-so, in a narration, the Hadith will be rejected. But, the mudallis uses a word implying that he directly heard the narration e.g.”sami’tu” – I heard, the mudallis would be lying. The rule concerning such people is that even if the mudallis was truthful, the Hadith would not be accepted.

(Sharh nukhbah, chap. Hadith mu’dal)

Idraaj and Imam Zuhri

Imam Zuhri used to do idraaj, so it was difficult for people to understand his narrated Hadith.

Hafidh Asqalaanee writes:

Idraaj literally means “Inserting something”. Its technical meaning is to insert one’s own words into the text of a narration. Sometimes the text could be added at the start or, at the end. To find the actual Hadith text from a mudrij was very difficult. Either the Hadith was analyzed be someone who had very deep knowledge, or the mudrij showed which words he inserted into the Hadith text. (Sharhan-nukhbah, chap. Hadith mudrij)

Imam Bukhari writes:

It was reported by Imam malik that the famous scholar of Hadith Rabee’a turrayy used to advise Imam Zuhri to show clearly in his narrations, which were his own words and which were those of the Prophet [May Allah bless him and grant Him peace]

(Taareekh-ul-kabeer, biography of Rabee’a Turrayy).

Muslim and Bukhari contain Ahadith in which Imam Zuhri has inserted his own words. Scholars of Hadith have refuted these words. An example is given below:

Imam Muslim and Imam Bukhari write:

When Hadrat abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah (Pledge of allegiance) to him nor did the tribe of banu hashim. But, after six months when hadrat Faatima (Radiall hu anhu) passed away they all gave bayah to him.

(Bukhari, chap. on khaybar. Muslim chap. bab-ul-fayy)

Hafidh Asqalaanee writes:

Imam ibn habbaan, Imam bahiaqqee, and other scholars of Hadith say that this narration contains some of Imam Zuhri’s own words. Somebody said to Imam Zuhri, that when abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah for six months. Imam Zuhri said, not only Ali, but the whole of the tribe of banu Haashim did not give bayah to abu bakr until hadrat faatimah (Radiall hu anhu) passed away. The fact is that Imam Zuhri’s words are wrong, and also that Hadrat Ali (Radiall hu anhu) gave bayah to Hadrat Abu bakr on the first day he was appointed khaleefah

(Fath-ul-baari, end of Chap. on Khaybar).

Hafidh Qastalani also writes the same as above.

Hafidh ibn Kathir writes that the narrations which say that Ali (Radiall hu anhu) gave bayah to Abu bakr (Radiall hu anhu) on the first day he was appointed khaleefah are more authentic than those which do not support this. The reason for this is that Ali (Radiall hu anhu) used to pray behind Abu Bakr (Radiall hu anhu) and stayed with him all the time

(Taareekh ibn Kathir, chap. yaum-us-saqeefah).

The references prove that Imam Zuhri used to perform tadlees and Idraaj. The scholars have pointed out that some of his narrations are not reliable.

Ijazah and Imam Zuhri

Ijazah literally means “giving permission”. Its technical meaning is for a muhaddith to give permission to his students to narrate his Hadith, or any book of Hadith which he has knowledge of

(Sharh-ul-nukhbah, by Hafidh Aasqalaanee, chap. Ijazah).

This was the correct way to give Ijaazah, but Imam Zuhri’s way to give Ijaazah was very strange.

Imam Dhahabi writes that Ubaidullah reported:

I saw that the students of Imam Zuhri used to bring books to the Imam and ask him for permission to narrate from it using the Imam’s name. The Imam used to allow them without knowing what was in those books. This was because neither the Imam used to read the Ahadith, nor did the students read the Hadith to him (Tadhkarat-ul-Huffaaz, biography of Imam Zuhri).

Shiekh Saalih Subhi writes:

Imam ibn Hazm said that if a scholar of Hadith gives permission to his students to narrate a book of Hadith using his name, and the Scholar has not read the narrations, nor has anyone read them to him then, this is a bid’ah and not permissible. Other scholars of Hadith have been more strict in this respect and have said that the scholars of Hadith who used to do this, in effect, gave permission to their students to attribute lies to them.

(Uloom-ul-Hadith, chap. on Ijaazah)

From the above, it is evident that the authenticity of Imam Zuhri’s narrations are in question. It could be the case that one of the students of the Imam used to narrate non-authentic Hadith and use the Imam’s name, as he had given him permission to do so without checking the Hadith.

Our Shaykh Shah Abul-Hasan zaid faarooqee writes:

Hafidh ibn-ul-qayyim writes in his book, Alaam-ul-muwakki’een Vol. 3 p85, that Imam Malik wrote a letter to his colleague Imam layth bin sa’ad, whose knowledge was greater than Imam Malik’s. When Imam lays replied to the letter, he wrote a few things about Imam Zuhri. He wrote:

There is no doubt that our teacher, Imam Zuhri was a great scholar, but we have to accept that some of Imam Zuhri’s verbal and written statements used to contradict another. When we used to ask him something, sometimes the written answer would be different from the answer he used to give us verbally. Even some of his written statements used to contradict one other. The Imam did not realize what he had said before and what he was writing at the time. These are the reasons, why I have left him (Sawaanee Hayaat Imam abu Haneefah, biography Imam Lays).

This statement highlights the fact that Imam Zuhri’s narrations are not necessarily authentic. For this reason, we cannot use a single narration from Imam Zuhri as being more authentic than the practice of the companions, the Taabi’een, the Tab’a taabi’een and of a great group of scholars. The raf’ul-yadain narration is only taken from Imam Zuhri. His students made the narration famous after this.

How the narration became Famous

Imam ibn ‘Abdul-barr writes:

Ibn Umar’s narration became famous from Imam Zuhri’s students. Eleven students took this narration from Imam Zuhri. They are: Imam Malik, az-Zubaidi, Ma’mar, Auzaa’ee, Muhammad bin Ishaaq, Sufiyaan bin Husain, Aqeel bin Khaalid, abu Hamzah, ibn ooyainah, yoonus, and yahya. Twenty six of Imam Malik’s students narrated this Hadith from him. They are: Yahya bin Yahya, ibn Bukayr, abu Mas’ab, Sa’eed, ibn Wahab, ibn-ul-Qaasim, ibn Sa’eed, ibn abi Awais, Abdurrahman, Juwairia bint Asmaa’, ibrahim, ibnur Mubaarik, Bishr, Uthmaan, Abdullah, Khaalid, Makee bin Ibrahim, ibn Hasan, ibn mas’ab, abdul malik, ibn naafi’, abu quraa, Musaa, matraf, qutaibah, and Imam Shafi’ee. After all these people narrated this Hadith and told their students this narration, so it became very famous.

(At-tamheed, chap. on Raf’ul-yadain)

From this, it can be concluded that this narration was not famous at the time of the Sahaabah and the taabi’een. When people try to find evidence to support raf’ul-yadain, they say that there are over a hundred Hadith supporting it. In reality, there is only one Hadith which has been transmitted by Imam Zuhri, and his students have transmitted it further. So many chains were produced after Imam Zuhri.

When Imam Auzaaee debated with Imam abu Hanifah concerning raf’ul-yadain, the only Hadith Auzaaee could give as evidence for it was the one from Imam Zuhri. This demonstrates that if there were any other Hadith to support raf’ul-yadain then Auzaaee would have used one of them as evidence. Also, Bukhari and Muslim only wrote Hadith with chains leading to Imam Zuhri. If there were any other Hadith, then they would have included them.

Imam Malik – Narration of raf’ul-yadain

Imam Malik had the most knowledge of Imam Zuhri’s narrations. Let us see what his opinion about this was.

Imam Ibnul-Qasim, who was Imam Malik’s student, writes that Imam Malik says that apart from the begining of the prayer, I am unaware of performing raf’ul-yadain at any other time. I believe that the practice of raf’ul-yadain during the prayer is weak

(al-maduunah, Baab raf’ul-yadain).

Imam Malik’s saying that he was unaware of performing raf’ul-yadain does not mean that he was unaware of the Hadith. This was because he himself heard it along with ten of his colleagues and transmitted it to twenty-six of his students. The real meaning of his saying is that he was unaware of the practice of it. This was because neither Imam Zuhri, nor any of his students did raf’ul-yadain. Neither did people in Maienah do it nor the people coming for Hajj from all over the world do it. Another point to raise is that Imam Malik who is a main narrator of this Hadith did not practice raf’ul-yadain himself. The practice of raf’ul-yadain was very uncommon in Imam Malik’s time.

How can we use this narration as evidence for raf’ul-yadain when the scholars who narrated it did not act upon it, and when the two main narrators have doubts in them? (Ibn Jurayj and Imam Zuhri)

The second evidence of people who peforming raf-ul-yadain is that Imam Bukhari and Imam Muslim write, Abu Qalaaba and Nasr-bin-Asim, say that they saw Malik bin Huwairis performing raf-ul-yadain before ruku and after ruku in Salaah and he reported that the Prophet [May Allah bless him and grant Him peace] used to do this as well.

(Bukari and Muslim, baab raf-ul-yadain)

The people who perform raf-ul yadain give this as their evidence and say that it is a sunnah-muakkadah and that non performance of it means that the prayer is not accepted properly.

We answer this by saying that this narration cannot prove that raf-ul-yadain is sunnah-muakkadah and also you cannot prove from this narration that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain all the time. Malik bin Huwairis’ narration goes against his other narration.

Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain before and after the ruku and in the middle of the two sajdahs.

(Nasaa’ee baab Raf-ul-yadain)

From Malik bin Huwairis’ narration, there is also proof of performing raf-ul yadain between sujuud, but the people who perform raf- ul-yadain only do it before and after the ruku and not in the middle of the sajdahs. Their argument is that this action has been abrogated. This, inspite of the fact, that Malik bin Huwairis’ narration does not confirm this.

Secondly, Malik bin Huwairis was only in Madinah for a few weeks and did not stay with the Prophet [May Allah bless him and grant Him peace] at times, so he did not know the last actions of the Prophet [May Allah bless him and grant him peace]. This suggests that he did not know whether the Prophet [May Allah bless him and grant him peace] performed raf-ul-yadain or not. On the other hand, Abdullah bin Ma’sood saw the Prophet’s [May Allah bless him and grant Him peace] last actions concerning raf-ul-yadain. He saw the Prophet [May Allah bless him and grant Him peace] perform the prayer without raful-yadain. Abdullah bin Ma’sood’s narration is more reliable than Malik bin Huwairis’ as ibn Ma’sood stayed with the Prophet [May Allah bless him and grant Him peace] all the time.

Proof that Malik bin Huwairis stayed in Madinah for only a few weeks

Imam Bukhari and Imam Muslim write that Malik bin Huwairis came to Madinah with some other people and stayed in Madinah for 10 nights and then they really wanted to go home. So, when the Prophet [May Allah bless him and grant Him peace] found this out, he gave them permission to leave for Basra, where Malik was from.

(Bukhari Muslim, Baab-ul-adhaan)

From this narration there is proof that Malik bin Huwairis was only in madeenah for a short time so, he could not have known the last actions of the Prophet [May Allah bless him and grant Him peace] concerning raf-ul-yadain. Malik bin Huwairis’ narration about raf-ul-yadain does not prove that the Prophet [May Allah bless him and grant Him peace] performed raf-ul-yadain all the time; it only proves that malik bin huwairis saw him [May Allah bless him and grant Him peace] perform Raf-ul-yadain in that period. This also does not prove that it is a sunnah muakkadah. If someone tries to prove from this narration that it is sunnah muakkadah to perform Raf-ul-yadain then people could also say that it is sunnah muakkadah to pick a child up during Salaah!

Imam Bukharai writes that the Prophet [May Allah bless him and grant Him peace] while praying Salaah picked up his grand-daughter Amama and put her down when he went to sujood.

(Bukari baab-us-Salaah)

No one can say from this narration that it is a sunnaah to pick up a child while praying, so how can some say that because Malik bin huwairis saw the Prophet [May Allah bless him and grant Him peace] perfomed Raf’ul-yadain in Salaah, and it is sunnah muakkadah.

There are four main narrators of the narration supporting raf’ul-yadain. They are, Abu Qalaabah, khaalid-al-hazza, Nasr bin Aasim, and Qatadaa. Of course, we believe that they had full knowledge of Hadith but they were human and had some weaknesses.

Imam dhahabi and Hafidh Asqalani write:

Abu Qalaabah’s full name was Abdullah bin Zaid, he used to live in the city of Basra. He was a great and knowledgeable man. He was against Ali (Radiall hu anhu), he had no regards Ali (Radiall hu anhu) and used to narrate Hadith from people whom he had never met before. For example: Abdullah bin Umar, Abdullah bin Abbaas, Ai’sha, and abu Hurairah. When he related Ahadith, it seemed as if he had heard the Hadith directly from the companions of the Prophet [May Allah bless him and grant Him peace], but in reality heard them from other people.

(Meezaan-ul-I’tidaal, tahdheeb-ut-tahdheeb, taqreeb, biography of Abu-Qalaabah)

Khalid bin Hazzah

Imam Dhahabi and Hafidh Asqalani write:

Imam ibn sa’ad khalid, was not an authentic Imam. Abu khatam said that khalid’s narrated Hadith cannot be used as evidence. When khalid came to Syria, he told Hadith to the people but the scholars rejected his narrations. he had also lost his memory. But still, Ibn mu’een and nisaa’ee praised him.

(Tahdheeb-ut-tahdheeb, meezaan-ul-I’tidaal, Muqaddamah Fath-ul-baari, biography of khalid bin Hazza).

Abu Qalabah’s other student Ayyoob also narrated this Hadith, but he never mentions raf-ul-yadain. This Hadith is also found in Sahih Bukhari. The scholars of Hadith agree that Ayyoob was more knowledgeable than khalid.

Nasr bin Aasim

Hafidh Asqalani writes:

Imam Da’ood said that he was from amongst a misled sect, but others said that he repented from his wrong beliefs.

(Tahdheeb-ut-tahdheeb, biography of Nasr bin Aasim)

Qatadah

Imam Dhahabi and Hafidh Asqalani write:

Qatadah was a great scholar and a mufassir. He was very intelligent, and many scholars praised him. He narrated Hadith of such people whom he had never heard, met, nor seen. He saw only one companion of the Prophet, Malik bin Anas, but he attributed narrations from many other people despite this.

He had evil beliefs about Islam; he openly declared his sinful beliefs. Despite the fact that Qatadah held wrong beliefs, the scholars still took narrations of Hadith from him (May Allah forgive him)

(Meezaan-ul-I’tidaal, Tahdheeb-ut-tahdheeb, tadhkarat-ul-huffaad and biography of Qatadah basri).

From all the above references, it cannot be proved that the Prophet [May Allah bless him and grant Him peace] did raf’ul-yadain all the time. Also, Malik bin Huwairis did not stay with the Prophet [May Allah bless him and grant Him peace] during the last period of the Prophet’s [May Allah bless him and grant Him peace] life. The four main narrators of this Hadith have been criticized by the scholars of Ahadith.

This Hadith does not stand at the same level as Abdullah bin Ma’sood’s Hadith.

The third evidence used to support raf’ul-yadain

Qadhi Shawkani writes that the Prophet [May Allah bless him and grant Him peace], when performing his last Salaah, performed raf’ul-yadain.

(nayl ul-awutar, chapter On raf’ul-yadain)

The people who perform raf’ul-yadain say that the above narration proves that raf’ul-yadain was not abrogated. In response, to this we say that this Hadith is not authentic. This is the reason why it was not written in Sahih Bukhari, or Muslim, even Imam Bayhaqqi did not include it in his book of sunan. All the narrators of this Hadith are weak.

Examining the narrators of the Hadith

Abdur-Rahman Harwi

Imam Dhahabi writes that Harwi used to fabricate Hadith and telling them to people.

(meezaan-ul-I’tidaal, biography of Abdur-Rahman Harwi)

Harwi used to fabricate all his narrations of Hadith, now, how could we accept a Hadith that has been totally fabricated?

lAnother narrator of this narration is Usama-bin-Muhammad Ansari, the student of Musaa bin Uqbah.

Imam Dhahabi writes:

Imam Abu Khatim said that Usama was not strong in the knowledge of Hadith. Imam Yahyaa bin Mo’een said that he fabricated Hadith and attributed them to the great scholars of Hadith. He was a liar. Imam Dar-qutni said that he was not reliable and that is why the scholars did not take any narrations of Hadith from him. Imam Ibn Addi said that all his narrated Hadith are not safe. He narrates one Hadith that says that you should make dua to Allah Almighty when you see a beautiful face, and He will accept it.

(Meezan-ul-itidaal, biography of Usama-bin-muhammad Ansari)

Qadi Shawkani writes that Usama-bin-Ansari was a liar and he fabricated Hadith.

(Al-majmoo’at-ul-Ahadith, Chapter on Sadaqag pg.67 by Qadi Shawkani)

Surprise

It is strange that Qadi Shawkani wrote in his book, that Usama bin Muhammad was a liar, but despite this took his narration as evidence in his other book.

The other surprising thing is that Qadi shawkaani always discusses the narrators of the Hadith, but with this Hadith, he does not mention or discuss anything about them. It seems as if he is totally unaware of them.

We are also surprised concerning those people who present this Hadith as evidence of their practice of radf’-ul-yadain. They are proud and say that they are following the sunnah of rasoolullah [May Allah bless him and grant Him peace].

Performing Salaah without Raf’ul-yadain – Proof from Hadith

Imam Muslim writes:

Once we were performing Salaah and the Prophet [May Allah bless him and grant Him peace] came to us and asked us: “Why are you doing raf’ul-yadain as a stubborn horse waving its tail?” He also told us: “Perform your Salaah with peace.”

(Muslim, chapter Sukoon fisSalaah)

The above Hadith proves that one must not perform Raf’ul yadain in the middle of one’s salaah.

Imam Muslim writes in another narration after the above one that:

Jaabir bin Samrah reported:

At the end of the salaah, we used to wave our hands left and right when saying Salaam, the Prophet [May Allah bless him and grant Him peace] told us not to wave our hands but only to say the Salaam.

The above narrations prove that the Prophet [May Allah bless him and grant Him peace] stopped raf’ul-yadain as well as waving the hands during the Prayer.

Imam Humaidi, who was the teacher of Imam Bukhari and Muslim writes:

Abdullah bin Umar said:

The Prophet [May Allah bless him and grant Him peace] only perform raf’ul-yadain at the beginning of Salaah, not before or after doing ruku’.

(Musnad Humaidi, Volume 1 pg. 177, Printed Maktabah Salafiyyah, Madeenat-ul-munawwarah)

Imam Ibn Abee Shaibah and Imam Abdur-Rakaq writes:

Ali (Radiall hu anhu) reported:

The Prophet [May Allah bless him and grant Him peace] performed raf’ul-yadain at the beginning of Salaah.

Abdullah bin Mas’ood and Brabin Azib reported:

We saw the Prophet [May Allah bless him and grant Him peace] only performing Raf’ul yadain at the beginning of the Salaah.

Aswad, Imam Shabi, Ibrahim Nakhee and Ali and Ibn Mas’ood’s student (Radialla hu anhu) only performed raf’ul-yadain at the beginning of Salaah.

(Musnad Ibn Abi Shaibah and Musnad Abdur-Razaq, chapter on raf’ul-yadain)

Imam Ibn-ul-Qasim writes:

Imam Malik said that Imam Zuhri told him that he heard from Salim, who said that his Father (Abdullah bin Umar) reported, that the Prophet [May Allah bless him and grant Him peace] only performed raf’ul yadain at the beginning of the Salaah and not in any other part of it.

This narration also proves that Imam Zuhri narrated a hadith stating that the practice of raf’ul yadain was only performed at the beginning of the Salaah.

Imam Malik also said that he has no knowledge of doing raf’ul-yadain in any other part of the Salaah apart from the beginning.

(Al madoonah-chapter on raf’ul-yadain)

Imam Malik also said:

To do raf’ul yadain is weak except at the beginning.

[Al Madoona chap Raf ul yadain]

How can Imam Malik say that he had no knowledge of someone who practices raf’ul-yadain, even when he himself heard a Hadith supporting it from Imam Zuhri?

The answer to this is, as mentioned earlier, that Imam Malik knew the Hadith of raf’ul-yadain but he never saw anyone in Makkah or Madinah who practiced it. The reason for this is that the practice of raf’ul-yadain was abrogated.

Imam Tirmidhi writes:

Abdullah bin mas’ood said that he would perform the Salaah the way that the Prophet [May Allah bless him and grant Him peace] did. When he performed the Salaah, he only did raf’ul yadain at the beginning of the Salaah.

Many companions of the Prophet [May Allah bless him and grant Him peace], their students (Tabe’een), Sufyan, the Scholars of Koofah and many other Scholars followed this Hadith.

(Tirmidhi, baab-raf’ul-yadain)

Even other scholars wrote this Hadith in their books for example, Imam Aboo Da’ood, Ibn Abi shaibah, Imam Abdur-Razaq, Imam abu ya’ala and many others.

Imam Tirmidhi wrote in his narration:

The companions of the Prophet [May Allah bless him and grant Him peace], Tabi’een and scholars of Kufa were performing salaah without Raf’ul yadain.

Who were the Scholars of Kufah?

Imam Ibn Sa’ad, Hafidh ibn ul-Qayyam, Hafidhh ibn Taymiyyah write:

Umar (Radiall hu anhu) gave an order to build the city of Kufa, when the city was built, people from various Islamic areas came to live in the city. Many companions of the Prophet [May Allah bless him and grant Him peace] moved to Kufa and started to live there. Umar (Radiall hu anhu) sent Abdullah bin Mas’ood and Ammar bin Yasar to teach the people in Kufa.

After 16 or 17 years, when Ali (Radiall hu anhu) became the Khalifah, he transferred the capital from Madinah to Kufa. A large number of companions moved to Kufa. They taught people about Islam. Kufa this became the center point for Islamic Scholars.

(Tabaqat, Ibn Sa’ad, minhaajussunnah a’laamul-mu’wakkieen, chapter on Kufa)

Kufa was the central point of Islamic Knowledge, which is why so many Scholars of Hadith travelled to it repeatedly to gain knowledge.

Hafidh Asqalani writes:

Imam Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeerah twice, Basrah four times, and stayed in Hijaz (Makkah and Madinah) for six years. Imam Bukhari said himself that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of Hadith.

(Muqaddamah FathulBaari, biography of Imam Bukhari)

Imam Tirmidhi’s narrations prove that no one practiced raf’ul yadain in the city of Kufah which became the center point of Islamic knowledge and thought. Imam Malik’s narration proves that no one was practicing raf’ul-yadain in Makkah or Madinah, as this practice had been abrogated.

The debate between Imam Auzaaee and Imam Abu Haneefah

These two Imams debated the matter of raf’ul-yadain once and it is described by Sufyaan bin Uyayna.

Once Imam Abu Hanifah and Imam Auzaaee met in a market in Makkah.

Imam Auzaaee asked Imam Abu Hanifah why he did not practice raf’ul-yadain during the Salaah.

Abu Hanifahh: There is no authentic Hadith about practicing raf’ul-yadain.

Auzaaee: Why isn’t there an authentic Hadith? Here is one, Imam Zuhri told me, who was told by Salim, who was told by Ibn Umar (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] practiced raf’ul-yadain before and after the ruku’.

Abu Hanifah: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by Abdullah binMas’ood (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] only practiced raf’ul-yadain at the beginning of performing his Salaah and not afterwards.

Auzaaee:The narration that I have presented to you has a shorter chain and your Hadith has a longer chain, for this reason, my Hadith is more Reliable than your’s.

Abu Hanifahh: It does not matter if the chain of the Hadith is long or short, the Priority of the Hadith depends on the narrators of the Hadith and How much knowledge of Hadith they had. The narrators of the Hadith, which I have presented, possess more expertise in the knowledge of Hadith. For example, Hamad is more knowledgeable than Imam Zuhri. Ibraaheem is more knowledgeable than Salim. Ikrama is a great scholar and Ibn Mas’ood is unique.

Imam Auzaaee then became silent.

(Musnad Imam Abu Hanifah, Chapter on Raf’ul-yadain)

This debate shows that Imam Auzaaee had no other evidence. If he had then, he would have presented it to defend his case in support of Raf’ul-yadain. Imam Abu Haneefah replied so beautifully that Imam Auzaaee was forced to become silent.

Those of us who adhere to the madhab of Imam Abu Hanifah believe that when an individual performs salaah alone then, it is wajib to recite al-Fatiha, but when one is praying behind the Imam then, al-Fatiha should not be recited, whether the Imam is reciting loudly or quietly. The evidence available from the Qur’an and Sunnah are as follows:

Allah says in the Qur’an:

“When the Qur’an is recited, listen to it.”

[Surat-ul-A’raaf: 204]

Hafidh Ibn Kathir writes [that]:

The Prophet SallalahoAleheWasalam said: The Imam’s recitation is enough for the followers.

[Tafsir Ibn Kathir under Surah Al Fatiha]

The position taken by those who adhere to this madhab, is that it is impermissable to recite behind the Imam in any salaah.

There are people who believe that we should recite behind the Imam even when the Imam recites loudly or quietly. Their evidence is from the Hadith, in which the Prophet [May Allah bless him and grant Him peace] said:

The Salaah of the person who does not recite Al-Fatiha, is not accepted
[Bukhari Muslim Kitabul Saklah Chapter Wujub-ul-Qiraat]

Rather than reciting this in isolation, when we read other sources of Islamic Law, we can establish that the meaning of this Hadith is that it is essential to recite Al-Fatiha when praying Salaah alone. Some people have also established from the above Hadith that it implies that the recitation of al-Fatiha in every rakaah is fard compulsary.

It is also worth mentioning that this Hadith is established from a single narration, so an action cannot be proved to be fard from such type of narration. There is proof from Qur’an and Sunnah which supports the view that if someone reads any part of the Qur’an in the Salaah, the Salaah will be accepted.

Allah says in the Qur’an:

Recite the Qur’an (in Salaah) that which is easy for you

[Surat-ul-Muzzammil: 20]

If surat-al-Fatiha was fard then, the verse would have stated this explicitly. There is also another Hadith which states that the Prophet taught a man how to perform salaah, yet he [May Allah bless him and grant Him peace] did not mention Al-Fatiha.

Imam Bukhari and Imam Muslim write [that]:

The Prophet [May Allah bless him and grant Him peace] was sitting in the masjid and a man came and performed salaah. The Prophet [May Allah bless him and grant Him peace] ordered him to perform salaah again. When he finished, the Prophet [May Allah bless him and grant Him peace] told him again to perform Salaah. The man said “This is the best way that I can perform salaah. Teach me a better way.” The Prophet [May Allah bless him and grant Him peace] said “When you stand, say takbir then recite from the Qur’an whatever is easy for you.”

[Bukhari & Muslim, baabu wujoob-il-Qiraah]

Imam Darral Qutini writes [that]:

The Prophet [May Allah bless him and grant Him peace] said that whoever joins the salaah with the Imam in ruku (before the Imam stands straight), that ruku will not have to be repeated.

[Daar Qutini chap Adrak Imam Qabl al Rakooh]

If the recitation of Surat al Fatiha was fard, the Prophet [May Allah bless him and grant Him peace] would have told the man to recite al-Fatiha first and then to recite any other part of the Qur’an which was easy for him. Also the Prophet [May Allah bless him and grant Him peace] would not have said that the ruku of the person, who joins the Imam while the Imam is in rukoo, does not have to be repeated. In such a case Al-Fatiha is missed. If Al-Fatiha was fard, the person joining the Salaah at rukoo would have had to repeat his Salaah– simply because a fard was missing.

Alama Sa’eedi writes:

The meaning of the above debated Hadith is similar to the following ahadeeth:

The Prophet [May Allah bless him and grant him peace] said that

“whoever lives close to the masjid and does not pray in the masjid his salaah is not accepted.”

There is another Hadith, which states that if a person makes wudu and does not recite Bismillah, the wudu is invalid. There is also another Hadith stating that a person is not Muslim if his neighbour sleeps in a hungry state. Another Hadith states that if a person does not fulfil their promise then, he is not a Muslim. Of course, the person who doesn’t fulfil their promise is still a Muslim, and in the same way, if someone doesn’t recite Al-Fatiha in salaah, his salaah is still accepted but without full Excellency. If this wasn’t the case, the Prophet should have said: “The salaah of the one who does not recite al-Fatiha is false.”

[Sharh Muslim Baab Wujoobe Qiraat] By Allama Sa’eedi

There is a further explanation of this Hadith, which we shall touch upon later, InSha’Allah. We accept that there are scholars who hold the view that people should recite al-Fatiha behind the Imam. The scholars have also written books on this subject.

Hafidhh Ibn Taymiyyah writes:

Some scholars say that Al-Fatiha should be recited behind the Imam. The scholars of Hadith say this opinion is weak. Qur’an and authentic Hadith and the opinion of the early Muslims (salaf) is with those scholars who say that Al-Fatiha should not be recited behind the Imam.

[Tanaww Ibaadaat, Page 76 by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir writes [that]:

Imam Ahmad and Imam Abu Hania say there should be no recitation behind the Imam during any Salaah. This is more accurate because Imam Shafi has one opinion which is similar to this.

[Tafsir Ibn Kathir under Surah Araf verse 204]

Surley, after reading such statementsit should suffice to understand which position is in accordance with the Prophets [May Allah bless him and grant him peace] command of “pray as you see me pray.”

Whoever decides to embark on their own research on this subject, will find it difficult not to arrive at the same conclusion of Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir.

Let us now examine the evidence of the people who insist that they should recite behind the Imam.

Essentialiy, they claim that there are three Ahadith which state that the Prophet said that we should recite behind the Imam. In fact, there is not a single Hadith in which the Prophet has commanded us to recite behind the Imam. As we have seen thus-far there is proof from the Qur’an and Sunnah to suggest that we should NOT recite behind the Imam.

Let us examine the three narrations which have been put forward.

The first narration is from Ali bin Abdullah from Sufiyan from Zuhri from Mahmood who reported that:

The Prophet [May Allah bless him and grant him peace] said that the salaah of whoever does not recite Al-Fatiha is not complete.

[Bukhari Muslim Baabu Wujoob-il-Qiraa’h]

Those who recite behind the Imam put forward this Hadith as their evidence to recite Surah al-Fatiha in every salaah behind the Imam. There is no word in this Hadith that proves that Al-Fatiha should be recited behind the Imam. If we take the literal meaning of reciting behind the Imam, then this narration would go against the Qur’an and authentic ahadith. The actual meaning of this narration is that when a person is praying alone and does not recite al-Fatiha then, his salaah is not complete. This is the actual opinion held by narrators of this narration. The following proves this.

Imam Muslim writes [that]:

Ma’mar reported from Zuhri that the Prophet Muhammad said that the salaah of the person who does not recite Surah Al-Fatiha and another part of the Qur’an is not accepted.

[Muslim, Bab al Qira’]

Imam Muslim’s narration confirms that this Hadith is for the person who is praying alone because, when a person prays alone he reads Surah Al-Fatiha and another part of the Qur’an. Even the people who recite Al-Fatiha behind the Imam they, do not say that there should be another part of the Qur’an recited. So it is clear that this Hadith is for those people who are praying alone.

An objection raised

Imam Bukhari narrated a narration from Sufiyan which is about the wujub of only reciting Al-Fatiha and Imam Muslim narrates from Ma’mar a Hadith which says that the person’s prayer is not accepted if they do not recite Surah Al-Fatiha AND another part of the Qur’an. We prefer Sufiyan’s narration over Ma’mar’s because Sufiyan is more reliable.

This objection can be cleared easily by looking at what the books of al-jarhu-wat-ta’deel say about the quality of Hadith narrators.

Imam Dhahabi and Hafidhh Asqalani write [that]:

Imam Yahya bin Mo’een was asked by his students, who had memorised more of Imam Dhahabi’s narrations, as to whom he prefered. He replied: “Imam Ma’mar. “Imam Ahmad bin Hanbal said that Sufiyan heard Ahadith from Imam Zuhri at a young age, so this is why, when he reported Ahadith from Zuhri, he made mistakes in 20 of them.

[Tahzeeb ut Tahzeeb, Meezaan ul- ‘itidaal, biography of Sufiyan and Ma’mar]

This reference proves that Ma’mar’s narration is more authentic than Sufiyan’s narration.

Hafidhh Ibn Kathir writes [that]:

Sufiyan sometimes committed Tadlees [which means that when he narrated some of the Hadith, he made out that he heard it directly from Zuhri, but he had actually heard it from someone else who in turn heard it from Zuhri]. One day, Sufiyan was sitting with his students and he told them a Hadith, which he was narrating from Zuhri. One of the students questioned: “Did you hear this directly from Zuhri?” Sufiyan paused and said: “No, I heard it from Abdul Razzaq, who heard it from Ma’mar, who heard it directly from Zuhri.”

[Iftisaaru Uloom il Ahadith, Baab ut Tadlees, by Hafidhh Ibn Kathir]

This reference, proves that Sufiyan at times committed Tadlees, but Ma’mar did not. Someone may say that Sufiyan’s narrations are prefered over Ma’mar’s, even if Ma’mar is more reliable concerning Zuhri’s narrations than Sufiyan. This claim is dealt with below.

Sufiyan’s narrations prove that we should read Al-Fatiha even if we are praying behind an Imam

The answer is No. Let us examine what Imam Zuhri and his other students, Imam Malik and others, (including Sufiyan,) understood from this narration. The main narration comes from Imam Zuhri then his students, Imam Malik, Sufyan, Yunus, Ma’mar, Auzai’ee and others narrate this narration.

Imam Abu Dawud writes [that]

Sufiyan narrates from Imam Zuhri that the Hadith that a prayer of the person who does not recite Al-Fatiha and another part of the Qur’an is not accepted is meant for the person who is praying alone. Imam Zuhri says that when the Prophet used to lead the prayer loudly the people used to recite behind him. This narration is from Imam Zuhri, narrated by Sufiyan, Ma’mar, Abdullah bin Muhammad, Auzai’ee, Abdur Rahman bin Is-haaq, Yunus, Usama and Imam Malik.

[Abu Dawud, Baab Tark ul Qiraa’h Khalf ul Imam]

From this we can prove that the Hadith concerning nullification of the prayer, of the one who does not recite Al-Fatiha in their prayer is meant for that person who is performing salaah alone, and not behind the Imam. This is what Imam Sufiyan, his teacher and colleagues understood by this narration. This Hadith is found in two versions; One version is narrated by Sufiyan, this concerning just reading Al-Fatiha – (this is without any clarification.) The other version is that the persons prayer is not accepted who does not recite Al-Fatiha AND another part of the Qur’an. This narration comes from Sufiyan, Ma’mar and others. The second narration is an explanation of the first one. Imam Sufiyan himself explained that this narration is for that person who is performing salaah alone.

More evidence supporting the recitation behind the Imam

Imam Muslim writes [that]:

Someone asked Abu-Hurairah “What do we do when we are behind the Imam, should we recite Al-Fatiha or not?” He answered “Recite it in your heart.”

[Muslim Baab Wujube Qiraat]

The people who recite behind the Imam take evidence from this narration by saying that reciting Al-Fatiha behind the Imam is fard as Abu-Hurairah said that it should be recited in the heart. These words are neither from Allah nor the Prophet, but are the words of Abu-Hurairah himself. In Bukhari, Muslim, and other books of Ahadith, there is no such narration, which says that when you are behind the Imam you must recite Al-Fatiha in your heart. There are, however, narrations, which say that when the Imam is reciting Al-Fatiha one should listen to it.

Imam Muslim writes in Sahih Muslim:

Abu Hurairah said that the Prophet [May Allah bless him and grant him peace] said that when the Imam recites, listen and stay quiet.

[Muslim Baab ut Tashahhud]

How is it possible that Abu-Hurairah is contradicting his own narrations? The actual meaning of Abu-Hurairah’s words concerning reciting in the heart is to contemplate its meanings. This is the true meaning which does not go against the Qur’an and the Sunnah.

Qadhi Shawkani writes (Imam Qurtubi has also written something similar):

The word “Nafsaka(Your self)” means to think about the meaning.

[Fath ul Qadeer, under Surat ul-Araf, Aayah 203]

Imam Nawawi writes [that]:

Some Maliki scholars have explained Abu-Hurairah’s words about “reading in the heart”, as to think about the words of Al-Fatiha, because if you read something in the heart it cannot be called recitation because recitation is actually when one reads from the tongue. So it is only called recitation when the tongue is actually moving. The proof of this is that all the scholars say when a woman is in an impure state she cannot recite with the tongue, but she can think about the meaning in her heart.

[Shara Muslim Baab Wujoobe Qiraat]

From the above we can see that Abu-Hurairah’s words do not mean to recite behind the Imam but rather they mean to think about the meaning in the heart.

The status of the words of the companions

It is said that the words of Abu-Hurairah prove that recitation behind the Imam is fard. This objection can be easily cleared, as the words of the companions cannot prove something to be fard, wajib, halal or haraam. (The Qur’an and Ahadith of the Prophet can only prove this), particularly when the words of the companion contradict any Hadith that, the companion have himself or herself reported. The words of the companions are normally proof of something when there is nothing related to it, (from the Qur’an and Sunnah).

Hafidhh Ibn Taymiyyah writes [that]:

The words of the Sahaba cannot prove anything to be fard, wajib, halal or haraam, especially when words go against authentic Hadith. So when the words go against the Hadith it is not necessary for Muslims to follow it. There is a narration saying that Abu-Hurairah used to wipe his neck during wudu. We know that to perform this wiping is against Sunnah. This is why groups of scholars criticise those people who wipe the neck during wudu.

[Kitab ul Wasila Baab Hadith ul Ama]

After Hafidhh Ibn Taymiyyah’s statement one cannot prove that reciting Al-Fatiha behind the Imam from Abu-Hurairah’s words.

More evidence supporting recitation behind the Imam

Imam Abu-Dawud writes [that]:

Ubada bin Samid reported: Once we prayed Fajr behind the Prophet, He experienced difficulty in his recitation. When he finished praying he asked “Maybe one of you was reciting behind me”. We said, “Yes”. The Prophet said “Do not recite anything behind me except Al-Fatiha”. Narrated by Muhammad bin Is-haaq, Muqhool, and Naf’e from Ubada.

[Abu Dawud Baab ul Qiraat Fi Salaah]

From this narration, one cannot prove that the recitation behind the Imam is necessary. Here are some reasons for this.

1) This narration opposes the Qur’an and the authentic Ahadith, which say that one should not recite behind the Imam of (which we have mentioned but a few above);

2) This narration is very weak. The reason for this is that the narrators of this Hadith have been criticised by the scholars of Hadith;

3) Abu-Dawud, who collected this Hadith, wrote a second chapter in which there is the full explanation of this Hadith. When we read the full explanation we can see that we should not recite behind the Imam, and

4) The narrator of this narration himself never recited behind the Imam.

The narrator of this Hadith

Abu-Dawud writes [that]:

Muqhool sometimes got this narration confused because sometimes he said he got the narration from Ubada and sometimes that he said he heard it from Naf’e and sometimes he said he heard it from Mahmood.

[Abu Dawud Baab Qiraa’ah Khalful Imam]

The other narrator of this Hadith is Naf’e who is unknown.

Imam Dahabi and Hafidhh Asqalani write [that]:

Naf’e only ever narrated one Hadith (which was the one above). This is the reason why Imam bin Abdul barr says that he is unknown. Imam Bukhari and Imam Abu Hatim never mentioned Naf’e’s name in their books. Ibn Habban said that Naf’e’s narration is weak, but he was not a liar.

[Mizan ul Ittadeel Tahzeeb al Tahzeeb biography of Naf’e bin Mahmood]

The other narrator of this narration is Muhammad bin Is-haaq, who was very knowledgeable in Islamic history but very weak in narration of Hadith.

Imam Dhahabi and Hafidhh Asqalani write [that]:

The scholars of Hadith have different opinions about Muhammad bin Is-haaq. Yahya bin Mo’een says that he is authentic but his narration of Hadith is not good. Ali Ibn Madini says his two narrations are unknown. Nasai said that he is not strong in the knowledge of Hadith. Imam Dar Qutni said that his Hadith cannot be used as evidence. Imam Abu Bakr said that Muhammad bin Is-haah was Qadri. Imam Hashaam and Imam Salaiman said that he was a liar. Imam Malik said that he is a liar and is a Dajjal. Abdullah bin Mubarak said, “I saw Muhammad bin Is-haaq in Masjid ul Haif, I did not go near him because people might have said that I have wrong beliefs like him.” Imam Ahmad said “When he narrates Hadith, he narrates Hadith from those people whom he never met. Imam Yahya bin Sa’eed says “I bear witness that Muhammad bin Is-haaq is a liar. He has narrated one thousand Hadith’s which no one else has narrated.” Imam Bukhari never wrote any Hadith that was narrated by Muhammad bin Is-haaq. No one can use his narration of Hadith as evidence for halal and haraam. But there are a few people who praised him like Imam Shoba.

[Mizan ul I’tidaal, Tahzeeb ut Tahzeeb, Tazkarat ul Huffaaz, biography of Muhammad bin Is-haaq]

We can see that the majority of scholars have criticised Muhammad bin Is-haaq so how can we use his narration as evidence?

1) Imam Abu Dawud writes [that]:

One day the Prophet [May Allah blss him and grant Him peace] was leading the prayer. After he had finished praying he said “Perhaps some of you were reciting behind me?” The followers said “Yes”. The Prophet said “That was why I was facing difficulty in reciting”. Abu Hurairah, Imam Zuhri and Imam Auzai’ee said that after this advice from the Prophet everyone stopped reciting behind the Imam.

[Abu Dawud Baab Man al Qiraat]

From this narration, we can see that people used to recite behind the Imam but stopped it afterwards.

2) Imam Abu Dawud writes [that]:

Naf’e reported: One day, Ubada and I, performed salaah behind Abu Naeem, Ubada was standing besides me. He recited behind the Imam. When the salaah was over, I asked him “Why, when the Imam was reciting loudly, did you recite behind him?” He told me about the Hadith that has been mentioned above.

[Abu Dawud Baab Qiraat Khalful Imam]

From this, we can see that Naf’e (who is the narrator of the Hadith) did not recite behind the Imam, and nor did the other people who were there. Secondly, it is proved that Ubada was reciting Al Fatiha loud enough so that the next person could hear him. So the people who use this Hadith as evidence should only recite loud enough so that the next person can hear them. If everyone recites loudly behind the Imam it would sound like similar to the “Amin” said in unison. So these are the reasons why this narration cannot be used as evidence, we also know that, there are authentic Ahadith that say when, the Imam is reciting, you should listen to it. So how can we leave the authentic Hadith and follow the weak Hadith?

Hafidhh Ibn Taymiyyah writes [that]:

To listen to the recitation of the Imam is mentioned in the Qur’an and the authentic Ahadith. The whole Ummah agrees on this. All the companions say that when the Imam recites Al-Fatiha or any other Surah it is fard to listen and to stay quiet. Imam Shah’s saying is also like this. This is the reason that the knowledgeable Shafi scholars like Imam Qadri and Imam Abu Muhammad say that if the Imam is reciting loudly, and someone recites behind him, that person would be denying the Qur’an, Sunnah and the opinion of all the companions.

[Tanow al Ibadaat Page 87 by Hafidhh Ibn Taymiyyah]

After Hafidhh Ibn Taymiyyah’s statement, no one can say that recitation behind the Imam is fard and that the one who recites behind the Imam his salaah will not be accepted.

Evidence from the Qur’an for not reciting behind the Imam

Allah says in the Qur’an:

“When the Qur’an is being recited, listen to it and be silent”

[Surah Araf verse 204]

Hafidhh Ibn Kathir explains the meaning of this verse as follows:

You should remain quiet when the Imam is reciting Qur’an loudly in the fard salaah. There is a Hadith in which the Prophet said, “When offering Salaah behind the Imam you should recite takbir when he recites takbir, and when he recites Qiraat you should remain quiet”.

There is also another narration:

Abdullah Ibn Masud heard some people reciting Qiraat behind the Imam and said to them “What is wrong with you? Why are you not obeying the Qur’an?”

This implies that when the Qur’an is being recited remain quite. Imam Zuhri states that this verse was revealed because one man used to recite behind the Prophet SallalahoAleheWasalam. Abu Hurairah said that before this verse, was revealed people were in the habit of reading behind the Imam aloud in salaah Fajr, Maghrib and Isha salaah and when this verse was revealed they stopped this practice.

Imam Zuhri says that in the salaah, where the Imam recites loudly, you should not recite behind him because the Imam’s recitation is sufficient for you, even if you cannot hear. But there were some people who thought that they could recite behind the Imam if his voice did not reach them, but I (Ibn Kathir) say that this is wrong, no one should recite behind the Imam, whether his voice reaches them or not. This is because Allah says in the Qur’an

“When the Qur’an is being recited, listen to it and remain quiet”.

A group of scholars say the following:

Imam Ahmad and Abu Hanifah say that a person should not recite Qiraat behind the Imam in any Salaah, because the Prophet [May Allah bless Him and grant Him peace] stated that the Imam’s reciting is sufficient for the followers.

Imam Shafi has two opinions on this subject:

1) A person should recite Qiraat behind the Imam

2) A person should not recite Qiraat behind the Imam.

I (Ibn Kathir) say that the second opinion is correct as it corresponds with the Qur’an.

Imam Bukhari states that a person is entitled to recite Qiraat in every salaah behind the Imam weather the Imam recites quietly or loudly, but the Sahaba and Tabi’een say that it is essential to listen to the Imam and remain quiet. This is the opinion held by Ibn Abbas, Mujahid, Ibn Jubair, Ibn Masud, and many other great Sahaba and Tabi’een.

[Tafsir Ibn Kathir under Surah Araf verse 204 By Hafidhh Ibn Kathir]

Imam Tabari writes [that]:

This verse was revealed about salaah, but some scholars say that the verse is not for salaah but is also for the Jumma and Eid Khutbah. The companions agree with this. Ibn Masud, Abu Hanifah, Imam Zuhri, Zaid, Ibn Musaib, Hasan Basri, Ubaidh, Ata, Dhahak, Ibrahim, Nakhai, Qatada, Shabi (who had seen 500 of the Prophets companions), Sadai all hold this opinion.

[Tafsir Tabari, Surah Araf verse 204 by Imam Tabari]

Hafidhh Ibn Taymiyyah writes [that]:

Imam Ahmad Ibn Hanbal says that the whole Ummah has agreed upon the fact that the verse which states “When Qur’an is recited, listen and remain quiet”, was revealed for salaah, and all scholars agree that it is not essential for the Muqtadi (follower) to recite but he should stay quite and listen. This opinion is authentic because it is in line with the Qur’an.

[Fatawah Ibn Taymiyyah Volume 2 Pages 143, 168 and 412 by Hafidhh Ibn Taymiyyah]

From the tafsirs of Hafidhh Ibn Kathir and Imam Tabari it is clear that the verse from Surah Araf was revealed for salaah. The Sahaba and Tabi’een also agreed on this. It may still be said that the Sahaba and Tabi’een, who say that this ayah was revealed for salaah, made a mistake. To remove this doubt, Hafidhh Ibn Taymiyyah and Ibn Kathir were quoted. These are the names of the people who along with other great scholars have passed the deen down to us. When these people interpret any verse of the Qur’an, they say that their interpretation is authentic and any other opinion is useless. This is because of their knowledge in the Islamic Sciences.

Hafidhh Ibn Taymiyyah writes [that]:

The Tabi’een gained knowledge from the Sahaba and settled in different places. The people of Makka had the most knowledge in Qur’anic Tafsir because Ibn Abbas once lived there, and his students gained knowledge of Tafsir from him. An example is Mujahid who was the most knowledgeable in interpreting the Qur’an. Imam Shafi, Ahmed and Bukhari used to prefer the Tafsir of Mujahid over others. Indeed, Mujahid was the “sign of Allah on this earth”. Students of Abdullah Ibn Abbas were Ata Ibn Rubah, Ikrima, and Sa’eed bin Jubair.

In Kufa Abdullah Ibn Masud taught the people the knowledge of the Qur’anic Tafsir. They, and their students, had great knowledge in the field of Tafsir.

In Madina, Zaid bin Salaam had the most knowledge of the Qur’anic Tafsir. This is the reason why Imam Malik’s quotations of Tafsir are from Zaid bin Aslam. Hasan al-Basri, Musrooq, Qatadah, and Abu Aliya, who were also great scholars of Tafsir.

[Usool ut Tafsir p21, 66 by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir writes [that]:

Mujahid, Ikrima, Ata, Hasan Basri, Musrooq, Sa’eed and Abu Aliya had great knowledge of Tafsir but Mujahid was the “Proof of Allah on this earth”. Sufiyan ath Thawri used to say that if Mujahid’s Tafsir had said such and such a thing then futher research is useless as his Tafsir is sufficient.

[Muqadama Tafsir Ibn Tafsir by Hafidhh Ibn Kathir]

Therefore, if anyone should state that Surah al Araf’s verse was not revealed for salaah, his statement can be ignored. This is because this opinion would be against the Sahaba and Tabi’een. This is proved from the above statements.

Not reciting Qiraat behind the Imam, evidence from the Hadith

Imam Muslim writes [that]:

Abu Musa Ashari reported that the Prophet SallalahoAleheWasalam taught us how to perform salaah, and said “First straighten the rows, then one person should become Imam, then follow him, when he says takbir say takbir and when he recites, remain quiet.”

[Sahih Muslim book of Salaah Chapter Tashahud, Abu Dawud, Ibn Majah, Musnad Ahmad, Nayl ul Awtaar, Kitabul Qiraat, Muhallah Ibn Hazm Chapter Salaah]

Imam Muslim writes [that]:

My student, Abu Nasr, asked me if the Hadith narrated by Abu Hurairah in which it says “…when the Imam recites, stay quiet…” is authentic. I (Imam Muslim) said “Yes, it is authentic.”

[Sahih Muslim Chapter Tashahhud]

Imam Muslim writes [that]:

Zaid bin Thabit was asked if a person should recite behind the Imam, he in reply said “Behind the Imam there is no Qiraat”

[Sahih Muslim Chapter Sujud e Tilawah]

Imam Malik writes [that]:

Jabir reported that if a person performs Salaaqh and fails to read Surah Al-Fatiha, his Salaah is nullified, but if he is behind the Imam then his Salaah is valid.

[Muatta Imam Malik Chapter Majati Umal Qur’an]

Imam Malik further writes [that]:

Nafi (who was a famous student of Ibn Umar) reported that when anyone asked Ibn Umar: Should a person recite Surah Al-Fatiha behind the Imam, he used to reply that the Imam’s reciting of Surah Al-Fatiha is sufficient for you. Ibn Umar did not read Surah Al-Fatiha behind the Imam.

[Muatta Imam Malik book of Salaah Chapter Qiraat Khalful Imam].

Imam Ahmad writes that Ibn See’reen asked Ibn Umar “Should I recite Al-Fatiha behind the Imam?” He replied that the Imam’s recitation is sufficient for you.

[Musnad Ahmad narration’s of Ibn Umar].

Imam Ahmad writes [that]:

Jabir bin Abdullah reported that the Prophet [May Allah bless Him and grant Him peace] said that the Imam’s recitation is the persons recitation who is reading behind him.

[Musnad Ahmad narration’s of Jabir bin Abdullah].

Ibn Majah also wrote this Hadith in his book of salaah. In Ibn Majah’s narrative chain, there is a person called Jafar who is considered weak.

Imam Ahmad writes [that]:

Abu Hurairah narrated that the Prophet SallalahoAleheWasalam said that the Imam is selected to be followed and when he says takbeer you say takbir, when he goes into raku you go into raku, when he goes into sajdah you go into sajdah, but when he reads Qiraat you remain quiet.

[Musnad Ahmad narration’s of Abu Hurairah also Nasai Nayl al Awtaar Muhalla Ibn Hazm Chap of Salaah Kitabul Qiraat, Hafidhh Ibn Taymiyyah volume 2 Page 144].

Imam Ahmad Ibn Hanbal reports [that]:

Abu Darda reported that one day the Prophet [May Allah bless Him and grant Him peace] told us (and I was the closest to the Prophet) about recitation behind the Imam. He said that the Imam’s recitation is sufficient for the Muqtadi.

[Musnad Ahmad narration’s of Abu Darda].

Imam Tirmidhi writes [that]:

Imam Ahmad bin Hanbal said that instruction from the Hadith that states, “…Salaah is not accepted if Surah Al-Fatiha is not read…” is for that person who is reading alone.

[Tirmidhi Chapter of Qiraat Khalful Imam].

Imam Abd al Razzaq (who was a great teacher of Imam Bukhari and Muslim) writes [that]:

Ali said that he who recites Qiraat behind the Imam goes against nature. One person asked Ibn Musood whether he should recite behind the Imam, Ibn Musood replied “No”. Zaid bin Aslam reported that the Prophet had prohibited a person from reading Qiraat behind the Imam.

Abu Is-haaq said that Ibn Masood’s students did not recite behind the Imam. Abaidullah asked Jabir bin Abdullah whether he recited behind the Imam at Zuhr and Asr? He replied “No”?

[Musanaf Abdul Razzaq Chapter on Qiraat Khalful Imam].

Imam Abdul Razzaq, who died in 221H, was neither a Hanafi nor Abu Hanifah’s student. No one can say that Imam Abdul Razzaq made up the narration to support the Hanifi position, so it should be accepted that this narration is not fabricated.

Imam Ibn Abi Shaiba writes [that]:

The Prophet [May Allah bless Him and grant Him peace] said that for any person, who recites behind the Imam, my wish is that fire should be placed in his mouth.

Nafi, Zahid bin Aslam, Ibn Umar, Jubair and Said Ibn Jubair say that there is no Qiraat behind the Imam whether he reads aloud or reads quiet.

[Musanaf Ibn Abu Shayba Chapter on Qiraat Khalful Imam].

Imam Ibn Abi Shayba, who strongly opposed Abu Hanifah, had written a full chapter against Abu Hanifah. In the same book he wrote the above narration without criticism. If this narration had not been true then, he would have rejected them it or criticised them it. Also, because he has not criticised this reports, it is proof in itself that the narration had taken place. No one can say that he had fabricated these narrations in order to support Abu Hanifah.

Imam Dar Qutini writes [that]:

The Prophet said that there is no recitation behind the Imam. Ali says that a person who recites Qiraat behind the Imam has gone against Sunnah.

[Dar Qutni Chapter on Qiraat]

Dar Qutni was also opposed to Imam Abu Hanifah, and tried to tamper with ahadiths, which supported the Hanafi School. He did not critisise the above, true narrations, which means that the above narrations are authentic.

Imam Dahabi writes [that]:

One man was performing Salaah behind the Prophet [May Allah bless Him and grant Him peace] and was reciting. The person next to him tried to stop him with certain signals or signs. When the prayer had finished, they went to the Prophet [May Allah bless Him and grant Him peace] and told their case. The Prophet SallalahoAleheWasalam said the Imam’s Qiraat is sufficient for the followers.

[Talqis Mustadrak Chapter on Salaah by Imam Dahahbi].

The book, Mustadrak, is written by Hakim. In this book there are all sorts of narrations both authentic and fabricated. Imam Dhahabi has, in his book, examined every Hadith to see whether it is authentic. Imam Dhahabi’s above Hadith has been recorded as authentic; therefore, there can be no doubt about this Hadith.

Hafidhh Ibn Taymiyyah writes [that]:

When the Imam recites loudly it means that the Muqtadi should listen. This is the reason that the Imam recites loudly so the Muqtadi can say Amin with him. When the Imam recites quietly, they do not say Amin with him. If the Imam should recites and the Muqtadi’s also recites, this will mean that the Imam has been given the order to recite to people who do not want to listen to the Qiraat. This is the same as saying to a person to do a speech to a nation that does not want to listen to it. This is such nonsense that Islam does not permit it. There is a Hadith, which states that when a ­­­­Khutba is being read and a person is talking, it is as though a pile of books is loaded onto a donkey. This is similar to a person reciting Qiraat behind the Imam in the audible prayers.

[Fatawah Ibn Taymiyyah Volume 2 Page 147 by Hafidhh Ibn Taymiyyah].

So now it should be clear, without any doubt whatsoever, with all that has been mentioned and all the evidence to support the claim that when the Imam recites qiraat the Muqtadi should stay quiet and listen – for the Imam’s recitation is sufficient for the Muqtadi.

There are some who claim that placing the hands below the navel whilst performing the prescribed prayers is either of a weaker opinion than that of placing the hands upon the chest or has no evidence. This chapter will address this issue in the light of the Sunnah and prove that this false claim has absolutely no foundation.

According to Imam Abu Hanifah (Allah be well pleased with him), it is part of the Sunnah for a man performing the ritual prayer, Salaah, to place his hands beneath the navel. Many companions of the Prophet (May Allah bless him and grant him peace), and their students (Tabi’een) performed their Salaah in this manner.

Imam Tirmidhi writes that it is Sunnah to place one hand over the other but there are different opinions amongst the companions and their students regarding the actual positioning of the hands.

(Tirmidhi Chapter Watalya’meen alashimal).

Qadhi Shawkani writes that there existed different opinions amongst the scholars regarding the positioning of the hands during Salaah. The following consider it correct to place the hands beneath the navel; Imam Abu Hanifah, Sufiyan Thawri, Is-haaq-bin Rahwia and Abu Is-haaq.

(Nal-ul-Awatar, Chapter: WazalyAmin alashimal).

The aforementioned scholars were outstanding in the field of Hadith sciences and clearly knew the differences between authentic, acceptable, weak and fabricated narrations. Furthermore, if the Ahadith stating that the hands should be placed beneath the navel were fabricated then why would Imam Ahmed, Yahya bin Mo’een, the teacher of both Imam Bukhari and Imam Muslim practice these narrations?

Evidence about the validity of placing the hands below the navel during the prayer

Imam Ahmed bin Hanbal writes:

Ali said that it is a sunnah to place one hand over the other and beneath the navel.

(Musnad Ahmed bin Hanbal also Dar Qutni, Abu Dawud, Chapter: Watul-YAmin Alashimal).

Imam Ibn Abi Shayba writes :

Alqamah reported from his Father that the Prophet (May Allah bless him and grant him peace), would place his right hand over his left and beneath the navel. Imam Ibrahim says that Ali said it is a sunnah to place your hands beneath the navel during the Salaah.

(Musannaf Ibn abi Shaeba, chapter ‘Ashimal bin-YAmin’).

Alama Ibn Hazm writes that the hands should be placed beneath the navel and Anas reported that there are three things which are Sunnah :

1. Not to delay the opening of the fast (during Ramadhan)

2. To close the fast at the very last minute

3. To place the hands beneath the navel during the prayer.

(Muhalla, chapter ‘Wat-ul-YAmin’ Ibn Hazm).

The aforementioned narrations prove that it is an established Sunnah to place the hands beneath the navel. These Ahadith are neither weak nor fabricated as Ibn Hazm would have declared them as being such because Imam Dar Qutni was in strong opposition to the Hanafi School of thought.

Evidence about the validity of placing the hands upon the chest during the prayer

Wyle says I saw that the Prophet (May Allah bless him and grant him peace) was performing his prayers with his hands placed upon his chest.

(Sahih Ibn Khuzaymah, chapter on Salaah).

We respond to the above narration with the observation that it is neither present in Muslim nor Bukhari. It is amazing how people who rigorously promote Bukhari and Muslim, as the only book to follow for Sunnah will quickly use a Hadith that doesn’t appear in either, just as long as they feel it will win them an argument! A close examination of the Hadith in question will show who is following a Sahih Hadith and who is blindly following the mistakes of their scholars – who have the audacity to criticise scholars of the orthodox four schools of fiqh but don’t see their own glaring mistakes.

Secondly, the main narrator of this Hadith; Muammal-bin-Isma’il has been criticised by the scholars of Hadith (muhadtheen).

Imam Dhahabi and Ibn Hajar Asqalani write that Imam Bukhari said that Muammal-bin-Isma’il was amongst the Mukirul Hadith (deniers of Hadith).

Imam Abu Khatim, Imam Abu Zhara, Imam Saje, Imam Ibn Sa’ad, Hafidhh Marwaze and Dar Qutni all consider Muammal-bin-Isma’il as having a weak memory. When informing others of Hadith Muhammad bin Isma’il would make many mistakes . He has known to have burnt his books and hence made errors in transmitting his Hadith from memory. He also made erroneous claims by stating that he heard many of his narrations from the great scholars, whereas he had not done so. Only some scholars, such as Ibn Habban and Ibn Khuzayma claim that he was a knowledgeable scholar.

(Mezan-ul-Itidal Tahzeeb-ul-Tahzeeb, biography of Muammal-bin-Isma’il by Imam Dhahabi and Hafidhh Ibn Hajar Asqalani).

Alama Ghulam Rasool Sa’eedi writes that Imam Bayhaqi wrote another two Ahadith in his book, Sunan, regarding the placement of the hands upon the chest during the Salaah. However, neither of these Ahadith are authentic as their narrators have been criticised by the scholars of Hadith. We will look at each one in turn.

*First Hadith:

One of the narrators of the Hadith is Muhammad bin Hujjar, whom Imam Dhahabi writes as having been criticised. Notably, he did not fit the criterion that Imam Bukhari has for accepting Hadith from someone. Imam Bukhari says that it is impermissible to accept any Hadith narrated by him because he narrates doubtful Ahadith from his uncle.

The other narrator of that Hadith is Umm -Jabbar, she is unknown. Imam Bayhaqi wrote himself that this Hadith is weak.

*Second Hadith:

The second narrator is known as Ibn Abbas while the main narrator is Ruh bin Musayyib. Imam Ibn Addi says that Ruh bin Musayyib has been criticised by the scholars of Hadith. Imam Ibn Habbaan says that Ruh narrates fabricated Hadith and therefore it is impermissible to accept his narrations. Also Imam Fikri considers Ruh as transmitting unknown Hadith which should not be accepted.

(Sharh, Sahih Muslim, Chapter on Wujube Qira’at by Alama Saedi).

We close this chapter by stating that there exists no single authentic Hadith proving the permissibility of placing the hands upon the chest during the Salaah.