The Ruling on Raising the Hands at the Takbirs of the Funeral and Festival Prayers
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Question:
The questioner from Yemen says in this question: Your Eminence, the imam of our mosque does not follow analogical reasoning (qiyas)—that is, the opinion of the scholars—but rather follows the apparent meaning of the hadith from the Messenger of Allah (peace and blessings be upon him), such as raising the hands at the takbirs in the festival prayer. He said: There is no hadith from the Messenger of Allah (peace and blessings be upon him) regarding raising the hands at the takbirs; rather, the scholars derived this and took it by analogy, like the raising at the takbir of ihram in the other prayers. What is your opinion on the validity of this statement? And is it permissible for us to follow the opinion of the scholars, or the apparent meaning of the hadith, and be rewarded?
Answer:
It is established from the Prophet (peace and blessings be upon him) that he used to say the takbir four times over the funeral, so the Sunnah is to say the takbir four times over it; in the first, he recites al-Fatihah, in the second, he prays upon the Prophet (peace and blessings be upon him) as he prays in the prayer, in the third, he supplicates for the deceased:Sunan Ibn Majah 1498Hasan (Darussalam) Riyad as-Salihin 935 All of this was what the Prophet (peace and blessings be upon him) used to supplicate with for the dead, then he says the fourth takbir and gives the salam with one salam.
And he used to raise his hands at the takbir of ihram in the first takbir in all the prayers, but in the funeral, it is established from Ibn 'Umar that he used to raise his hands in all the takbirs. Some of the people of knowledge said: This indicates that he received it from the Prophet (peace and blessings be upon him); because this is not said from the perspective of opinion. So the action of Ibn 'Umar (may Allah be pleased with him) and the action of those who did it from the Salaf indicates that this was transmitted among them from the Prophet (may the prayer and peace of Allah be upon him), because these matters are not said from the perspective of opinion. So the best in this is raising the hands in all the takbirs; the takbirs of the funeral.
And likewise the takbirs of the festival in the first seven and the last five in the festival prayer, because some of the Companions did this, that indicates that it is from the action of the Prophet (peace and blessings be upon him); because it is not a place for independent legal reasoning (ijtihad), but this is from what relates to raising for the sake of [prayer], where it is not suspected to be from opinion; because there is no room for opinion in it, but the apparent is that it is carried as having been received from the Prophet, may the prayer and peace of Allah be upon him.
So the best in this is that he raises his hands in all the takbirs of the funeral, and in all the takbirs of the festival prayer, this is the best; as some of the Salaf from the Companions did, like Ibn 'Umar, and others, and the disagreement in this, praise be to Allah, is slight, but this is the best.
And the scholar must seek the truth from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). This is what is obligatory upon the people of knowledge: to seek the truth from the Qur'an and the authentic Sunnah, and from what the Companions of the Prophet (peace and blessings be upon him) and the righteous Salaf after them did. For the legal proofs are in the Book of Allah, and the Sunnah of His Messenger (peace and blessings be upon him), then the consensus of the Salaf of the Ummah, then the correct analogical reasoning (qiyas) in which the conditions are met.
So the majority are of the opinion that the correct analogical reasoning (qiyas) in which the conditions are met is relied upon if no proof is found from the Book and the Sunnah and the consensus.
And these matters are matters of worship that are received from the Messenger (peace and blessings be upon him) and from his Companions; they are not a place for analogical reasoning (qiyas). Analogical reasoning is in matters of rulings in the branches, but as for acts of worship, they are a place of restriction (taqwiyyah), they are not a place for analogical reasoning; they are restricted from Allah, and from His Messenger. And if one of the Companions does something in which there is no room for opinion, and it is not from what is received from the past nations; then this has the ruling of being raised (to the Prophet); because the Companions received their religion, and received their acts of worship from their Prophet (may the prayer and peace of Allah be upon him). So if no text is found from the Book, or the Sunnah, but it is found from the action of the Companions in matters in which there is no room for opinion, and the narrator of it is not one who receives from the past nations; then this action is given the ruling of being raised. Yes.
The presenter: May Allah reward you with good, O Your Eminence.
The questioner from Yemen says in this question: Your Eminence, the imam of our mosque does not follow analogical reasoning (qiyas)—that is, the opinion of the scholars—but rather follows the apparent meaning of the hadith from the Messenger of Allah (peace and blessings be upon him), such as raising the hands at the takbirs in the festival prayer. He said: There is no hadith from the Messenger of Allah (peace and blessings be upon him) regarding raising the hands at the takbirs; rather, the scholars derived this and took it by analogy, like the raising at the takbir of ihram in the other prayers. What is your opinion on the validity of this statement? And is it permissible for us to follow the opinion of the scholars, or the apparent meaning of the hadith, and be rewarded?
Answer:
It is established from the Prophet (peace and blessings be upon him) that he used to say the takbir four times over the funeral, so the Sunnah is to say the takbir four times over it; in the first, he recites al-Fatihah, in the second, he prays upon the Prophet (peace and blessings be upon him) as he prays in the prayer, in the third, he supplicates for the deceased:
Allahummaghfir lihayyina wa mayyitina, wa shahidina wa gha’ibina, wa saghirina wa kabirina, wa dhakarina wa unthana. Allahumma man ahyaitahu minna fa'ahyihi ‘alal-Islam, wa man tawaffaytahu minna fa tawaffahu ‘alal- iman.
اللهم اغفر لحينا وميتنا، وشاهدنا وغائبنا، وصغيرنا وكبيرنا، وذكرنا وأنثانا، اللهم من أحييته منا؛ فأحيه على الإسلام، ومن توفيته منا؛ فتوفه على الإيمانAbu 'Abdur-Rahman 'Auf bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) offered a funeral prayer and I memorized his supplication. He (ﷺ) prayed: "Allahummaghfir lahu, warhamhu, wa 'afihi, wa'fu 'anhu, wa akrim nuzulahu, wa wassi' mudkhalahu, waghsilhu bil-ma'i wath-thalji wal-baradi, wa naqqihi minal-khataya, kama naqqaytath-thawbal-abyada minad-danasi, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa zawjan khairan min zawjihi, wa adkhilhul-Jannata, wa a'idh-hu min 'adhabil- qabri, wa min 'adhabin-nar [if the dead person is a woman, one should change the ending of certain words in this supplication from hu to ha] (O Allah! Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell)." (After hearing this supplication of the Messenger of Allah (ﷺ), Abu' Abdur-Rahman 'Auf bin Malik (May Allah be pleased with him) said: I wished I had been that dead man. [Muslim] .
اللهم اغفر له، وارحمه، وعافه، واعف عنه، وأكرم نزله، ووسع مدخله، واغسله بالماء والثلج والبرد، ونقه من الخطايا كما ينقى الثوب الأبيض من الدنس، اللهم أبدله دارًا خيرًا من داره، وأهلًا خيرًا من أهله، اللهم أدخله الجنة، وأعذه من عذاب القبر، ومن عذاب النارAnd he used to raise his hands at the takbir of ihram in the first takbir in all the prayers, but in the funeral, it is established from Ibn 'Umar that he used to raise his hands in all the takbirs. Some of the people of knowledge said: This indicates that he received it from the Prophet (peace and blessings be upon him); because this is not said from the perspective of opinion. So the action of Ibn 'Umar (may Allah be pleased with him) and the action of those who did it from the Salaf indicates that this was transmitted among them from the Prophet (may the prayer and peace of Allah be upon him), because these matters are not said from the perspective of opinion. So the best in this is raising the hands in all the takbirs; the takbirs of the funeral.
And likewise the takbirs of the festival in the first seven and the last five in the festival prayer, because some of the Companions did this, that indicates that it is from the action of the Prophet (peace and blessings be upon him); because it is not a place for independent legal reasoning (ijtihad), but this is from what relates to raising for the sake of [prayer], where it is not suspected to be from opinion; because there is no room for opinion in it, but the apparent is that it is carried as having been received from the Prophet, may the prayer and peace of Allah be upon him.
So the best in this is that he raises his hands in all the takbirs of the funeral, and in all the takbirs of the festival prayer, this is the best; as some of the Salaf from the Companions did, like Ibn 'Umar, and others, and the disagreement in this, praise be to Allah, is slight, but this is the best.
And the scholar must seek the truth from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). This is what is obligatory upon the people of knowledge: to seek the truth from the Qur'an and the authentic Sunnah, and from what the Companions of the Prophet (peace and blessings be upon him) and the righteous Salaf after them did. For the legal proofs are in the Book of Allah, and the Sunnah of His Messenger (peace and blessings be upon him), then the consensus of the Salaf of the Ummah, then the correct analogical reasoning (qiyas) in which the conditions are met.
So the majority are of the opinion that the correct analogical reasoning (qiyas) in which the conditions are met is relied upon if no proof is found from the Book and the Sunnah and the consensus.
And these matters are matters of worship that are received from the Messenger (peace and blessings be upon him) and from his Companions; they are not a place for analogical reasoning (qiyas). Analogical reasoning is in matters of rulings in the branches, but as for acts of worship, they are a place of restriction (taqwiyyah), they are not a place for analogical reasoning; they are restricted from Allah, and from His Messenger. And if one of the Companions does something in which there is no room for opinion, and it is not from what is received from the past nations; then this has the ruling of being raised (to the Prophet); because the Companions received their religion, and received their acts of worship from their Prophet (may the prayer and peace of Allah be upon him). So if no text is found from the Book, or the Sunnah, but it is found from the action of the Companions in matters in which there is no room for opinion, and the narrator of it is not one who receives from the past nations; then this action is given the ruling of being raised. Yes.
The presenter: May Allah reward you with good, O Your Eminence.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.