Edited by Friends of Deoband
Regarding raising the hands in the graveyard when making du'a, a Shaykh al-Hadith says that it is not bid’ah. He says that if one’s aqidah (belief) is correct then one may lift the hands even whilst facing the grave. Is this correct? Also, Imam Nawawi states that it is mustahab (desirable) to raise the hands whilst making dua' in the graveyard. In Abu Dawud, Allah's Messenger (Allah bless him and grant him peace) instructed the Sahabah to make du'a by the grave. Now may the hands be lifted by the grave since it is established from other ahadith?
Answer:
It is in conflict with the Sunnah to raise the hands when making du'a by a grave. Regardless of aqidah, it is incumbent to follow the Sunnah. If after Janaazah Salaah one raises one’s hands to make du'a, it will be wrong, bid’ah and sinful regardless of what aqidah accompanies the du'a. The Shaykh al-Hadith did not apply his mind. He has not taken into consideration that the [senior] 'ulama have explicitly said that lifting the hands in front of a grave conveys to an observer the impression of one worshiping the grave. Grave-worship is a widely prevailing disease of shirk (polytheism) . The Shaykh al-Hadith has also forgotten that all his senior teachers in India and Pakistan never lifted their hands in the graveyard. He must have observed them. However, when the molvis return to South Africa, then their Ilmi weakness and lack of spirituality induce them to make corrupt comprises with falsehood. They blend the haqq (truth) with baatil (falsehood) without understanding that the consequence of this admixture is baatil.
It is in conflict with the Sunnah to raise the hands when making du'a by a grave. Regardless of aqidah, it is incumbent to follow the Sunnah. If after Janaazah Salaah one raises one’s hands to make du'a, it will be wrong, bid’ah and sinful regardless of what aqidah accompanies the du'a. The Shaykh al-Hadith did not apply his mind. He has not taken into consideration that the [senior] 'ulama have explicitly said that lifting the hands in front of a grave conveys to an observer the impression of one worshiping the grave. Grave-worship is a widely prevailing disease of shirk (polytheism) . The Shaykh al-Hadith has also forgotten that all his senior teachers in India and Pakistan never lifted their hands in the graveyard. He must have observed them. However, when the molvis return to South Africa, then their Ilmi weakness and lack of spirituality induce them to make corrupt comprises with falsehood. They blend the haqq (truth) with baatil (falsehood) without understanding that the consequence of this admixture is baatil.
Imam Nawawi (Allah have mercy on him) also states that it is Sunnah to make Raf l-Yadain in salah. He also says that it is fardh (obligatory) to recite Surah Fatihah after the imam in salah. He also says that it is Sunnah and necessary to recite qunut in Fajr salah, and he also states many things which are in conflict with the Hanafi madhhab . He was a Shafi'i. Both Hanafis and Shafi'is derive their evidence from the Qur’an and ahadith. Just as a Hanafi may not cite hadith to prove the validity of Raf l-Yadain in salah, and the many other masail of other madhhaib , so too may he not produce any hadith to negate a practice which the Ahnaf have formulated in terms of their Qur’anic and ahadith dala'il and usul. And, so too may a Hanafi not cite Imam Nawawi’s arguments derived from the hadith to prove fardhiyat of Surah Fatihah for every raka’h of salah.
Nowhere in [Sunan]Abu Dawud is it mentioned that Allah's Messenger (Allah bless him and grant him peace) instructed the Sahabah to lift their hands by the grave. There is a vast difference between du'a and lifting the hands.
The Majlis, Vol. 21 No. 4
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