ASSALAM O ALLAIKUM WR WB
In fact, the Imaam of the Hanafee Deobandees,
Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.
Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''
Imaam Bukhaari also mentions something similar to this in his juzz.
Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu ' alayhi wa sallam and the companions with strong and (Saheeh) authentic chains." In Sa'ayah Sharh Waqaayah (2 /213)
Shaah Waleeullaah Muhaddith Dehlawee said; " The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2 /10) , also in Kifaayah Liman Lahu Diraayah
Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-( ten) companions then that position (Saying or action) is given precedence and is also mutawaatir."
(Bawaadir an-Nawaadir (p. 136)( as is the case)
Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2 /100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them' Musannaf Abdur Razzaaq (2 /80)
reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain ( at-Ta'leeq al-Mughnee (p.ll),Juzz(p.9) of Subkee, Muhalla (1 /95) of Ibn Hazm.
Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1 /198) , 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34
Bukhaari in his Juzz Raf al-Yadain (p.8) , Ibn Abee Shaybah (1 /239) , Taareekh Kabeer of Bukhaari (3 /87).Bukhaari (3 /87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. ( Baihaqee 2 /85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" ( Taareekh Ibn Asaakir (1 /263) , Diraayah (1 /154) and Talkhees al-I iabeer (p.220).
