By: Shaikh Safraz Bacchus, Graduate Al Azhar University, Cairo, Egypt
It is mentioned in Sahih Bukhari and Sahih Muslim as reported by Anas ibn Malik that the Beloved Prophet (Sallallahu Alaihi Wa Sallam) never raised his hands in supplication except in Du'a made for rain. He raised his hands to the extent that the whiteness of his armpit would show.
Those who deny the raising of the hands in Du'a, generally or after Salah, use this hadith as evidence. The truth is that this hadith contradicts a lot of other authentic Ahaadith.
It is noteworthy that this issue as well as other issues has caused our Muslim brothers and sisters to sin their souls whether intentionally or unintentionally. Statement like “anta mubtadih” “you are an innovator” is often used. By using this statement you are actually placing the seal of JAHANNAM on the individual's forehead.
NOTE: This sin, which is committed, is a key issue that was agreed upon by the scholars i.e. Du'a.
Du'a is compulsory and essential in all circumstances, time and place.
In order to support the act of lifting the hands during Du'a I will quote the following Ahaadith:
It was narrated by Abi Musa al Ash'ari that the Prophet (Sallallahu Alaihi Wa Sallam) made Du'a and raised his hands.
Imam Bukhari in the book “Adaab” mentioned that Abu Huraira said that Tufail bin 'Umar came to the Prophet and said “Oh Prophet of Allah, indeed the people of Daus has transgressed and sinned - pray to Allah upon them, the Beloved Prophet (Sallallahu Alaihi Wa Sallam) faced the Qiblah and raised his hands and said (Oh Allah guide Daus)
It was narrated by Ayesha (RA) that the Beloved Prophet made supplication for the people of Baqi'ah at night and seek repentance for them. She said (he went at night to Baqi'ah and stood up for a long period of time and raised his hands) (Narated by Muslim)
It was narrated by 'Umar bin Khataab that on the day of Badr the Beloved Prophet (Sallallahu Alaihi Wa Sallam) looked at the idol worshipers who were 1000 in number and the Muslims were 319. He then faced the Ka'bah and raised his hands supplicating (OH ALLAH FULLFILL WHAT YOU HAVE PROMISED ME, OH ALLAH GIVE ME WHAT YOU HAVE PROMISED ME)
It was narrated by Abi Huraira, that the Beloved Prophet (Sallallahu Alaihi Wa Sallam) made mentioned of a man travelling a long journey whilst signs of a traveler could be seen on him, he then lifted his hands to the heavens saying Oh Lord, and his food is Haraam, his drink is Haraam and his shelter is Haraam. How can it then be accepted from him?
Imam Nawawi mentioned in his book “Sharh-ul-Muhazzab” about the permissibility of raising of hands out of salah while supplicating. He said “i'lam-annahu mustahab” “know it is permissible (raising of hands)”
Sheikh Mohammed ibn Alaa- As Siddique in his compilation (book) “Sharh-ul-Azkaar” (Many ahadith were narrated showing the permissibility of raising of the hands in Du'a without any sort of restriction - for those who claim there is a restriction have indeed committed a grave mistake.
Hafiz ibn Hajar Al Asqalani in his compilation of Fathul-Bari while interpreting the hadith of Anas (hadith of istisqaah) said: The author referring to Imam Bukhari used the above hadith to show the permissibility in raising the hands in every Du'a.
Imam Al Gamaari , one of the most profound scholar of Islam states, acting upon the hadith that affirms the raising of the hands, it is more appropriate, according to the scholars of hadith, ….
According to some scholars of hadith, this narration indicates the negation of Hazrat Anas seeing the Prophet (Sallallahu Alaihi Wa Sallam) raising his hands in Du'a except in Salatul Istisqaa , this was according to his knowledge which does not mean that other Sahabas did not witness other practices.
The tradition of Anas negates the practice of raising of the hands while supplicating except when one is supplicating for rain whereas the other narration affirms it. According to the principles of hadith the affirmation supersedes the negation. This principle was agreed upon by way of consensus of the scholars of hadith because of the fact that mankind is mostly in the state of gaflah. In addition this principle builds on that which is already established and gives more knowledge.
Some scholars use the concept of ta'weel that is to identify and emphasize the similarities in the ahadith that relate to the same issue, for example, in the above hadith of Anas , Anas bin Malik emphasized the extent to which the Prophet (Sallallahu Alaihi Wa Sallam) raised his hands, that is, until the whiteness of his armpit showed while the other Ahadith mentioned he generally raised his hands in Du'a up to the chest. Using this concept one would acknowledge the general principle of raising the hands in Du'a and extending it higher in supplicating for rain and not to use either position to negate the other.
There are some Muslims out there who condemn this practice of raising the hands in Du'a fervently saying that it is bid'ah while being ignorant of the fact that there are many Ahadith and numerous quotation from scholars supporting this issue.
Wiping of the face with both hands after raising them in Du'a is the sunnah of the Prophet (Sallallahu Alaihi Wa Sallam).
It is narrated by Ibn 'Umar that the Prophet (Sallallahu Alaihi Wa Sallam) said that indeed our Lord is hayeeh-ul-kareem (shy and generous) when his servants raise their hands in supplication while returning them empty handed without any goodness, so if any of you raise your hands you should say (yaa-hayee-ul kareem-laa ilaaha illaa anta) and while returning the hands after supplication one should pour out the goodness unto his face. (Tabraani Fil Kabeer)
It is narrated by 'Umar bin Khataab that the Beloved Prophet (Sallallahu Alaihi Wa Sallam) when supplicating he will not let down his hands before he wipes his face with them. (Tirmizee)
It was mentioned by Ibn Malik in the state of ecstasy, it is as if the hands are filled with heavenly blessings and divine illumination, the heavens is a place of worship like the similarity of facing the Ka'bah and placing the forehead on the ground for sujood, the heavens is a place where sustenance and revelation is descended from, it is a blessed place and a place of mercy hence the sending down of rain on earth and there comes forth plants.
From the above discourse one can arrive at the following conclusions:
The usage of terms like bid'ah and kufr should be discouraged. When one is ignorant of all the evidences of a particular issue one can wrongfully use these terms, which is sinful.
One should have an understanding of the concepts and principles of the science of hadith before attempting to interpret the Ahadith. A person is generally inclined to take the literal meaning of the words used without understanding the context and other details which can lead to wrong interpretations.