lexiconkabir:


yeah and i live in lagos too.

okay. i'm always in ekiti state exceptt when i'm in schl, anyigba. i'm an indigene o3 kogi sjate.

Abdullahi4u7:
okay. i'm always in ekiti state exceptt when i'm in schl, anyigba. i'm an indigene o3 kogi sjate.

Oh! I can speak a little bit of yagba dialect, stayed with grandma(maternal) for sometime.

lexiconkabir:


Oh! I can speak a little bit of yagba dialect, stayed with grandma(maternal) for sometime.

i'm ebira by tribe but i too can speak yoruba fluently.

Abdullahi4u7:
i'm ebira by tribe but i too can speak yoruba fluently.

There is a stereotype about ebira people, that they are naturally wicked

lexiconkabir:


There is a stereotype about ebira people, that they are naturally wicked

Demmzy15:

Bros what na?

Demmzy15:
My parents especially mum dey fear ebira. I seriously don't know why, all the ebira friends have had are very nice people. In fact one was even scared of me whenever I get angry!

Lol, where is that stereotype coming from sef

lexiconkabir:
wa alaykum salaam, its four places that you have to raise your hands

When pronouncing Takbeer al-Ihraam (the first Takbeer), when bowing in Rukoo’, when rising from Rukoo’ and when standing up after the first Tashahhud.

Ibn ‘Umar (may Allaah be pleased with him) narrated that when the Prophet (peace and blessings of Allaah be upon him) started his prayer, he would say “Allaahu akbar” and raise his hands, when he bowed in rukoo’ he would raise his hands, when he said “Sami’a Allaahu liman hamidah [Allaah hears those who praise Him]” he would raise his hands, and when he stood up after two Rak’ahs he would raise his hands. (Reported by al-Bukhaari, 2/222; Abu Dawood, 1/197).

The meaning of “when he stood up after two Rak’ahs he would raise his hands” is, when he stood up after the first Tashahhud.

The hands may be raised to the level of the shoulders or the ears.


With that it should be noted that you dont raise your hand neither when going for sujood nor standing up from sujood, as this is a common mistake most people make.

WALLAAHU ALAM

Is this applicable to obligatory prayers alone or both obligatory and voluntary prayers..?

Nafizzey:
Is this applicable to obligatory prayers alone or both obligatory and voluntary prayers..?

Obligatory and voluntary.

lexiconkabir:

but being a hanafi (does) not mean you (should) be a blind follower of the madhab

I have heard this cliche many times only for such people to defer to the opinion of others when making analyses. They are the biggest blind followers but they are the first to point the accusing finger of blind following to others. So please drop it and base your point on the strenght of your evidence. As far as evidences have been presented, it is a cheap excuse to start mentioning this cliche.

lexiconkabir:

Now this hadeeth is misplaced, used for what its not supposed (to) be used for, which to me is dishonesty from the hanafis who are hell bent on proving their position even if it is wrong.

Blah blah blah... prove that it is wrong first before apealling to sentiments.

lexiconkabir:

The Command To Be Calm During The Prayer And The Prohibition Of Gesturing With One's Hand And Raising It When Saying The Salam; And Completing The First Rows, Aligning In Them, And The Command To Come Together

Can't you see that this topic heading is a very long one mentioning several matters and 'To Be Calm During Salah' is a matter that has been captured there too. It is even in the beginning. So why are you highlighting only the portion that deals with the other aspect of raising the hands when making salam (which terminates salah)? See how you want to put a spin on it, nice try.

So the hadeeth is not misplaced because the first hadith of the three ahadeeth you quoted refers to the first matter in the heading while the second and third ahadeeth refers to the second matter in the heading. You failed to understand the matters raised in this heading of the ahadith simple.

lexiconkabir:

As we can see the hadeeth is talking about the wrongness of raising hands when saying salaam.

You are the dishonest one here because you are covering up the matter that one of the ahadeeth refers to as pointed out above.

lexiconkabir:

Now the first hadeeth was what you quoted, even if we are to follow that hadeeth, ask yourself how do the tails of horse move? Isnt it to and fro? Is that how we raise our hands in salaah?

The tail of a horse does not move simply to and fro. It does also raise its tail up or swirl it or swing it etc depending on its mood. So stop munching up facts just to support your view. All in all I only wanted to draw your attention to the fact that if the matters are the same imam Muslim would not have separated them in the heading unless you are accusing imam Muslim of not realizing that the matters are the same.

lexiconkabir:

... this hadeeth is not a sound hadeeth, this hadeeth was classed daeef by the imams of hadeeth says ibn hajar in his talkhis al-Habir 1/221-223, he says;

The hadeeth of al-Baraa' was classed as daeef by Sufyaan ibn ‘Uyaynah, al-Shaafa'i, al-Humaydi the shaykh of al-Bukhaari, Ahmad ibn Hanbal, Yahya ibn Ma'een, al-Daarimi, al-Bukhaari, and others.

The hadeeth of Ibn Mas'ood was classed as daeef by ‘Abd-Allaah ibn al-Mubarak, Ahmad ibn Hanbal, al-Bukhari, al-Bayhaqi, al-Daaraqutni and others. Similarly, the reports which were narrated from some of the Sahaabah about not raising the hands are all da'eef. We have quoted above the words of al-Bukhari (rahimahullaah) “…it was not proven that any one among the Sahaabah did not raise his hands.”

I have not quoted the hadith of Baraa, radiyAllahu anh, just yet. I hope you are not just doing some copying and pasting without understanding. So before you start accusing people of blind following, please check yourself first.

Now, you know that for many ahadeeth, you would find respected scholars who will validate a hadeeth and other scholars of merit too who will weaken the same hadith. And you should have been more specific when you said "imams of hadeeth". I don't know why you generalize over others when you quote from some scholars that gave evidence for your view. Do you do this in order to whip up bias for your position. That some scholars weaken a hadeeth does not invalidate that many scholars strengthen it on the other hand. For example:

Imam al Nasai'i on the other hand placed the same hadith under the heading of the abrogation of the raising of the hands in salah as follows.

Imam al-Nasa'i in his Sunan, proved Abrogation of Raf Ul Yadein
in his chapter called "Chapter in the dispensation in abandoning that (meaning Raful yadayn)" Then he mentioned the following narration to support his chapter heading:

Mahmud Bin Ghailaan al-Marwazi - Wakee' - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas'ood):
"Verily he said: 'Should I not perform with you the Salaat of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?' He then performed Salaat and he did not raise his hands except once." (Nasaai chaptre no.642,hadith no.1061)

This is a clear proof that Imam al-Nasa'i accepted the authenticity of Ibn Mas'ud narration and also abrogation of Raf ul Yadein (raising of hands).

Imam Tirmidhi also validated the hadith favourably as follows:

Imam Tirimdhi said: This Hadith of Ibn Masud (ra) is "Hassan" and It is "Ghair Wahid (i.e. Multiply narrated)" from people of knowledge amongst "SAHABA" of Prophet (salallaho alaihi wasalam) "Tabiyeen" It is also the saying of "Sufyan Thawri (i.e. Ameer ul Momineen fil hadith)" and Also of the people of "Kufa"

[Sunnan Tirimdhi, Volume No. 2, Page No. 102, Published Maktaba al Asriyyah, Beirut, Lebanon]

Are these not eminent imams of hadeeth. But you prefer to only quote from the scholars that support your view and generalize it over others as the absolute truth. That is downright annoying.

Even your scholar which you have claimed here on NL that you prefer his rulings to others, Al Albani, has classed this hadith of ibn Mas'ood, radiyAllahu anh, as saheeh as follows:

Nasir al-Albani said about the hadith -

The truth is that this hadith is "SAHIH" and its Isnad is also sahih on the criteria of Sahih Muslim. The people who have declared it Malool (i.e. having defect) have no proof over it through which they can do Istidlal in negating this hadith (Mishqat al Masabih, Tahqiq Nasir Albani, Volume 1, Page No. 254, Hadith Number. 809, FN. 3)

He also validated the hadith in his "Sahih" Sunan Abu Dawud(1/143, no. 683)

May be you ran into it somehow but quietly avoided quoting him. How convenient to do that while accusing others of dishonesty.

Oh and in addition to that, when you declare a hadith as daeef, please provide the matter on which the hadith is classified as daeef as challenged to you by your imam here (Al Albani). That is, it is not enough to just say so and so and so has classed it daeef without providing the matter on which they made the classifications.

lexiconkabir:

Imam An-nawawi in his al-Majmoo' 3/399-406 says;
Imaam al-Bukhaari (may Allaah have mercy on him) wrote a separate book on this issue which he called Juz' fi Raf' al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhaari said, “Al-Hasan did not exclude any of the Sahaabah from that, and it was not proven that any one among the Sahaabah did not raise his hands.”

Curiously, you have not mentioned the discussion of the above hadith in this excerpt. Until then ...

lexiconkabir:

Ibn ‘Umar (may Allaah be pleased with him) narrated that when the Prophet (peace and blessings of Allaah be upon him) started his prayer, he would say “Allaahu akbar” and raise his hands, when he bowed in rukoo' he would raise his hands, when he said “Sami'a Allaahu liman hamidah [Allaah hears those who praise Him]” he would raise his hands, and when he stood up after two Rak'ahs he would raise his hands.

How come there are narrations about the same Ibn Umar, radiyAllahu anh, going against raising of the hands in salah or of his own practice being different from raising of the hands.

The Imam of Hadith, Abu Awaanah (Rahimahullah) related in his "Sahih" (vol. 2, pg. 90) from Sufyan ibn Uyayna, who related from Ibn Shihab al-Zuhri, who related from Salim ibn Abdullah, who related from his father Abdullah ibn Umar, who said: "I saw the Prophet (Peace be upon him) raise both his hands up to the shoulders when starting Salah, but he did not raise his hands when going into rukoo, or when rising from it; not even between the prostrations (sujud)."

The Imam of Hadith and teacher of Imam al-Bukhari, Abdullah Ibn Zubair al-Humaidi (Rahimahullah) related in his "Musnad" (2/614, pg. 277) from Sufyan ibn Uyayna, who related from Ibn Shihab al- Zuhri, who related from Salim ibn Abdullah, and he from his father Ibn Umar: "I saw the Prophet (Peace be upon him) raise both his hands at the beginning of Salah up to his shoulders, but when going into Rukoo and when raising his head from rukoo he did not raise his hands, not even between the prostrations."

The Hanafi scholar of Hadith, Imam Yusuf al-Zaylai (d. 762 AH; Rahimahullah) quoted in his book "Nasb ar-Rayah" (vol. 1, pg. 404), a narration from Abdallah ibn al-Kharraz, who related from Imam Malik, who related from Ibn Shihab al-Zuhri, and he from Salim ibn Abdallah, who related from Ibn Umar, who said: "The Prophet (Peace be upon him) raised his hands when beginning Salah, and he never repeated again."

The two well known scholars of Hadith, Imam Tahawi and Imam Ibn Abi Shaybah (Allah's mercy be upon them), related that Imam Mujahid (the disciple of Ibn Abbas; Allah be pleased with them) said: "I prayed many times behind Ibn Umar, but he raised his hands only once at the beginning." (see Ja'al Haqq, pg. 55, by Mufti Ahmad Y. Khan)

It is obvious the answer lies in the abrogation of the practice as pointed out to you above because since Ibn Umar's established practice as witnessed here by the successors is to not raise of the hands in salah. This does not prevent the hadith you quoted from being narrated anyways, it is just that it no longer applies.

lexiconkabir:

Do not make the act of taqlid

Is this a warning or what? Anyway you should warn yourself instead as this does not add any advantage to your submissions.

NOTE:
This is 'shawl'.

lexiconkabir:
wa alaykum salaam, its four places that you have to raise your hands

When pronouncing Takbeer al-Ihraam (the first Takbeer), when bowing in Rukoo’, w hen rising from Rukoo and when standing up after the first Tashahhud.

Ibn ‘Umar (may Allaah be pleased with him) narrated that when the Prophet (peace and blessings of Allaah be upon him) started his prayer, he would say “Allaahu akbar” and raise his hands, when he bowed in rukoo’ he would raise his hands, when he said “Sami’a Allaahu liman hamidah [Allaah hears those who praise Him]” he would raise his hands, and when he stood up after two Rak’ahs he would raise his hands. (Reported by al-Bukhaari, 2/222; Abu Dawood, 1/197).

The meaning of “when he stood up after two Rak’ahs he would raise his hands” is, when he stood up after the first Tashahhud.

The hands may be raised to the level of the shoulders or the ears.


With that it should be noted that you dont raise your hand neither when going for sujood nor standing up from sujood, as this is a common mistake most people make.

WALLAAHU ALAM

@bolded, is it exactly before one rise from ruku'u or after one has risen from ruku (and said SamiAllahu Liman hamida)before he goes to sujood?

Nafizzey:
@bolded, is it exactly before one rise from ruku'u or after one has risen from ruku (and said SamiAllahu Liman hamida)before he goes to sujood?

According to some scholars, a person should raise his hands, and then say Allaahu akbar from the moment he starts to bring them down. This is what the Malikis and many Hanafis do.

I remember reading in shaykh al-Albanee's book that all three are allowed. He said: "He would raise his hands sometimes with the takbir [al-Bukhari and an-Nasa'i], sometimes after the takbir [al-Bukhari and an-Nasa'i], and sometimes before it [al-Bukhari and Abu Dawud]."

Wallaahu a'lam.