Namazda Ellerin Kaldırılması (Ref‘ü’l-Yedeyn) Konusunda Ebû Hanîfe’ye Nispet Edilen Bir Rivayetin Köken Problemi
The Origin Problem of a Narration Attributed to Abū Hanīfa on the Issue of Raising Hands in Prayer (Raf‘ al-Yadayn)

Summary/Abstract: In the aftermath of the founding imāms, relations between schools of thought (madhhab) were characterised by intermittent tensions, attributable to a combination of political and sociological factors. This state of affairs gave rise to a series of intellectual and political conflicts and divisions despite the fact that adherents of differing schools of thought were often in close physical proximity to one another, influenced by the prevailing conjuncture. Consequently, during certain periods, adherents of a particular school built their own mosques and prayer halls in which to perform their worship there, refusing to pray behind followers of different schools. The debates that took place in the 8th/14th century in the important centers of the Islamic World centres, such as Damascus and Egypt, are noteworthy manifestations of this situation. The narration attributed to Abū Hanīfa by Makḥūl al-Nasafī (d. 318/930) regarding raf‘ al-yadayn (raising hands during prayer) has made a significant contribution to these intellectual discussions and the emergence of a considerable literature on the subject. The narration that Makḥūl al-Nasafī attributes to Abū Ḥanīfa is as follows: “If a person raises their hands while going into ruku‘ (bowing) and rising from it, their prayer becomes invalid. Because this is considered excessive action. In this case, it is not valid to follow (as a congregation) an imāms (who raises his hands).” The absence of such a narration in the works generally considered to be the founding texts of the school, and the presence of statements from the school's founding imāms clearly indicating that one can follow an imam who performs qunūt in the morning prayer, have led to the questioning of the aforementioned narration. In this study, efforts have been made to trace the sources of this narration attributed to Abū Ḥanīfa by Makḥūl al-Nasafī and to identify its chain of transmission, followed by an examination of the literature written on the subject, specifically within the Ḥanafī school.

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