Raf-ul-Yadain not raising the hands in the Hanafi Madhhab

The Question of Raf-ul-Yadain




Introduction

In this article, we shall give forty-two (42) Sahih evidences for the issue of not raising the hands in the Hanafi Madhhab. This article is a reproduction of an excellent booklet written by Majlis ul-Ulama of South Africa

NARRATIONAL EVIDENCE

Although the Hanafi Madhhab has also rational evidence for its view regarding Rafa’ Yadain, this booklet discusses only the Naqli (narrational) evidence on which is based the Hanafi practice of abstention from Rafa’ Yadain. The primary basis of all acts of Ibaadat is narrational evidence, not rational proofs. Rational proof is simply adduced as additional substantiation to strengthen an argument.

AHAADITH OF SAYYIDINA RASULULLAH Sallallahu alayhi wa aalihi wa Sallam

Proof 1

Uthmaan Bin Abi Shaibah - Wakee’ - Sufyaan - Aasim (Ibn Kulaib) - Abdur Rahmaan Bin Aswad - Alqamah said: Abdullah Bin Mas’ood (radhiyallahu anhu) said:

‘Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?”

Alqamah said: ‘Then he (Ibn Mas’ood) performed Salaat and he did not raise his hands except once.’
(Abu Dawood)

Proof 2

Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in No. I above). He said:

‘He (Ibn Mas’ood) raised his hands in the beginning once.” Some narrators said: ‘one time’. (Abu Dawood)

Proof 3

Hannaad - Wakee’ - Sufyaan - Aasim bin Kulaib -Abdur Rahmaan bin Al Aswad - Alqamah who said: ‘Abdullah Bin Mas’ood (radhiyallahu anhu) said:

“Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?’

He (Ibn Mas’ood) then performed Salaat and he did not raise his hands except in the beginning once.’

Tirmithi added also that in this regard there is also the narration of Baraa’ Bin Aazib (radhiyallahu anhu): Tirmithi said:

“The Hadith of Ibn Mas’ood is Hasan.
*This is also the view of many of the Ulama among the Sahaabah of Rasulullah (Sallallahu alayhi wa Sallam) and the Taabieen. This is also the view of Sufyaan and the Ahl-e-Kufa (i.e. the Ulama of Kufa).”

* i.e. The view of Ibn Mas’ood (radhiallahu anhu).

Proof 4

Mahmud Bin Ghailaan al-Marwazi - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood): “Verily he said:

‘Should I not perform with you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?’

He then performed Salaat and he did not raise his hands except once.”
(Nasaai)

Proof 5

Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah said: “Ibn Mas’ood (radhiyallahu anhu) said:

‘ Should I not perform for you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?’

He then performed Salaat and he did not raise his hands except once.”
(Ahmad in his Musnad)

Proof 6

Suwaid Bin Nasr - Abdullah Bin al-Mubaarak - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Bin Mas’ood radhiyallahu ‘anhu) said:

“Should I not apprise you of the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?”

Alqamah said: “He (Ibn Mas’ood) then stood up and firstly raised his hands. Thereafter he never repeated it.” (Nasaai)

Proof 7

Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad Alqamah - Abdullah Ibn Mas’ood (radhiyallahu anhu) said:

"Should I not show you the Salaat of Rasulullah (Sallallahu alayhi wa Sallam)?"

"He then (performed Salaat) and did not raise his hands except once."
(Abu Bakr Bin Abi Shaibah in his Musannaf)


Proof 8

Abu Uthmaan Saeed Bin Muhammad Bin Ahmad al-Hannaat and Abdul Wahhaab Bin Isaa Bin Abi Hayyah- (both from) - Ishaaq Bin Abi Israaeel Muhammad Bin Jaabir - Hammaad - Ibraaheem - Alqamah - Abdullah (Ibn Mas’ood - radhiyallahu anhu) said:

“I performed Salaat with Nabi (Sallallahu alayhi wa Sallam), with Abu Bakr and Umar (radhiyallahu anhuma). They did not raise their hands except at the time of the first Takbeer in the opening of the Salaat.”
(Daara Qutni)

Ibn Adi has also narrated the above Hadith with his sanad.

Proof 9

Ibn Abi Dawood - Nu’aim Bin Hamma.ad - Wakee’ - Sufyaan - Aasim Bin Kulaib - Abdur Rahmaan Bin al-Aswad - Alqamah - Abdullah (Ibn Mas’ood - radtfiyallahu anhu) narrated that Nabi (Sallallahu alayhi wa Sallam) would raise his hands in the first Takbeer. Then he would not do so again.
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 10

Muhammad Bin Nu’maan - Yahya Bin Yahya - Wakee’ - Sufyaan narrated the same text (as above in No. 9) with the same isnaad.
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 11

Abu Bakrah - Muammal - Sufyaan narrating from Mugheerah said:

“I narrated the Hadith of Waa-il to Ibraaheem, that he (Waa-il) saw Nabi (Sallallahu alayhi wa Sallam) raise his hands when he commenced Salaat, when he made ruku’ and when he lifted his head from ruku’.’
Ibraaheem said: “If it is so that Waa-il saw him doing so once, then (remember that) Abdullah (Ibn Mas’ood) saw him (Rasulullah - Sallallahu alayhi wa Sallam) fifty times not doing this.”
(Tahaawi - Sharhi Ma-aanil Aathaar)

Proof 12

Ahmad Bin Abi Dawood - Musaddid - Khaalid Bin AbdUllah - Husain Amr Bin Murrah who said:

“I entered the Musjid of Hadhra Maut and saw Atqamah Bin Waa-il narrating from his father that Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands before ruku’ and after ruku’. I narrated this to Ibraaheem who became angry and said: ‘Waa-il (radhiyallahu anhu) saw him. Ibn Mas’ood (radhiyallahu anhu) and his companions did not see him (Rasulullah - doing so)?” (Tahaawi - Ma-aanil Aathaar)

Proof 13

The companions of Abu Hanifah said:

“Abu Hanifah said that Haremmad narrated from lbraaheem who narrated from Alqamah and AI-Aswad from Abdullah Ibn Mas’ood (radhiyallahu anhu) ‘Verily Nabi (Sallallahu alayhi wa Sallam) would not raise his hands except at the time of commencing Salaat, then he did not at all repeat it.
(The As-haab of the Masaaneed of Immam Abu Hanifah)

Many other Muhadditheen have similarly narrated in their treatises, compilations and books.

Some of the asaaneed (chains of narration) of the Hadith of lbn Mas’ood (radhiyallahu anhu) are jayyid (excellent) in terms of the conditions laid down by Imaam Bukhaari and Imaam Muslim.

Some of these amaneed are Hasan. It is valid to cite a Hasan Hadith as proof. On the basis of some of the asaaneed of the Hadith of lbn Mas’ood (radhiyallahu anhu), Hafiz Ibn Hazm, Daara Qutni, Ibnul Qattaan and others have declared the Hadith (of Ibn Mas’ood) to be Saheeh (authentic). Hafiz Ibn Hajr concurs with this verdict in his Talkhees on the Takhreej of Zaila-ee on Hidaayah.”

In a Saheeh Sanad of this Hadith in the Masnad of Abu Bakr Bin Abi Shaibah are five narrators besides Abdullah Ibn Mas’ood (radhiyallahu anhu), viz. Wakee’, Sufyaan, Aasim Bin Kulaib, Abdur Rahmaan Bin al-Aswad and Alqamah. The following are the comments of the authorities of Hadith on the status of these five narrators:

1. Wakee’
Hafiz Ibn Hair says in Tahzeebut Tahzeeb: “Wakee’ Bin al-Jarraah Bin Maleeh, is the Kufi narrator. He is known as Abu Sufyaan. He narrated from his father and from Ismaaeel Bin Khaalid, Aiman Bin: Waa-il, Ibn Hattn and from numerous others. His sons, Sufyaan, Malee’ and Uyainah narrated from him. His Shaikh was Sufyaan Thauri, the two sons of Abi Shaibah, Abu Haithamah and Humaidi.

Abdullah Bin Ahmad Bin Hambal narrating from his father said: ‘I have not seen a greater man of knowledge and a man with a greater memory than Wakee’.’”

Ahmad Bin Sahl Bin Bahr narrating from Imaam Ahmad said:

“Wakee’ was the Imaam of the Muslimeen in his time.”

Ibn Ma’een said: “I have not seen a better person than Wakee’.”

According to Mulla Ali Qaari, Wakee’ was among the highest ranking narrators of Bukhaari. He was of the Tab-e-Taabieen era. Imaam Abroad said that he preferred Wakee’ to Yahya Bin Saeed. He classified Wakee’ as a great and uprighteous Muhaddith. All the narrators of the Sihaah Sittah narrate from Wakee’.

2. Sufyaan Bin Saeed Bin Masrooq Thauri Kufi

According to Mulla Ali Qaari in his Tazkirah, Sufyaan was the Imaam of the Muslimeen and a Proof of Allah. His excellences are innumerable. In his time he was an expert in Fiqh, Ijtihaad in Fiqh, Hadith and other branches of knowledge. His piety and authority are accepted by all the authorities of Islam. He too was among the Tab-e-Taabieen.

Abu Aasim said: ‘Sufyaan is the Ameerul Mu’mineen in Hadith.’ Numerous illustrious Ulama and Muhadditheen pay glowing tribute to the sterling qualities of Sufyaan.

All the narrators of the Sihaah Sittah narrate from Sufyaan.

3. Aasim Bin Kulaib

Mulla Ali Qaari states with regard to Aasim:

“He is Sadooq (extremely truthful), Thiqah (an authoritative and authentic narrator).”

Yahya Bin Ma-een and Nasaai testified to his authenticity and authority in Hadith. Ibnul Qattaan al-Maghribi and Ibn Ham are renowned in Hadith circles. They are extremely severe in assessing narrators. Both have testified to the authenticity of Aasim BinKulaib. Muslim, Abu Dawood, Nasaai, Ibn Majah and Tirmithi narrated his ahaadith.

4. Abdur Rahmaan Bin al-Aswad

Mullah Ali El-Qaari says in his Tazkirah that Abdur Rahmaan is among the noblest Taa-bieen. His daily practice was 700 raka’ts Nafil Salaat. He would perform Ishaa and Fajr Salaat with one wudhu. He was an embodiment of Ibaadat.

In Tahzeebut Tahzeeb, Hafiz says:

“Abdur Rahmaan Bin al-Aswad heard Ahaadith from his paternal uncle, Alqamah Bin Qais. Aasim Bin Kulaib and others narrate from Abdur Rahmaan al-Aswad. Ibn Ma’een, Nasaai, Ajal, Ibn Kharraash and Ibn Hibbaan declared him a Thiqah (reliable and authentic narrator). The authors of Sihah Sittah narrated from him.

5. Alqamah Bin Qais

According to Mulla Ali Qaari in Tazkirah, Alqamah was a senior Taabiee. He narrated Ahaadith from Abdullah Ibn Mas’ood and other Sahaabah (radhiyallahu anhum). There is consensus of the Ulama on his greatness. Ibraaheem Nakha’i said:

“Alqamah resembled Abdullah Ibn Mas’ood (radhiyallahu anhu).”

Besides Ibn Majah all the other Muhadditheen narrate his ahaadith. He is of the second generation Muhadditheen.

The integrity and authority of these five illustrious narrators are unimpeachable. Thus, the sanad of the Hadith in Musnad of Abu Bakr Bin Abi Shaibah is Saheeh on the basis of the conditions of Bukhaari and Muslim. Similarly, the Sanad of Abu Dawood is Saheeh on the basis of the conditions of Bukhaari and Muslim. In the Sanad of Abu Dawood appears an extra narrator, viz. Uthmaan Bin Abi Shaibah from whom all the compilers of Sihah Sittala narrate, besides Tirmithi.

The Sanad of the Hadith of Tirmithi is Saheeh on the basis of Muslim’s conditions.

The sanad of Nasaai too is Saheeh in terms of the conditions of Bukhaari and Muslim because in this Sanad only Mahmud Bin Ghailaan has been added to Ibn Abi Shaibah. Besides Abu Dawood the other compilers of the Sihah Sittah narrated ahaadith from him (Mahmud Bin Ghailaan).

Similarly the sanad of Imaam Abu Hanifah regarding the Hadith of Ibn Mas’ood (radhiyallahu anhu) is Saheeh because all the narrators besides Hammaad Bin Abi Sulaimaan are reliable (thiqah) in terms of the conditions of Bukhaari and Muslim. Besides Bukhaari, Muslim and other Muhadditheen narrate from Hammaad Bin Abi Sulaimaan. Thus, his sanad is Saheeh in terms of Muslim.

The Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) also conin’ms that Rasulullah (Sallallahu alayhi wa Sallam) raised his hands only once at the time of Takbeer Tahreemah. His Hadith is narrated by Abdur Razzaaq, Ahmad, Abu Dawood, Ibn Abi Shaibah, Tahaawi, Daara Qutni and others.

Proof 14

Abdur Razzaaq - Ibn Uyainah- Yazeed - Abdur Rahmaan Bin Abi Lailaa Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Thereafter he would not repeat it in that Salaat.” (Abdur Razzaq’ s Jaami’)

Proof 15

Imaam Ahmad -Hushaim - Yazeed Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Rasulullah (Sallallahu alayhi wa Sallam) recited Takbeer, he would raise his hands until we could see his thumbs near to his ears. Then he would not repeat (Rafa’ Yadain) in that Salaat.” (Musnad Ahmad ibn Hambal)

Proof 16

Abu Dawood - Muhammad Bin Sabaah al-Bazzaar - Shareek- Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa’ (radhiyallahu anhu) said:

“Verily, Rasulullah (Sallallahu alayhi wa Sallam) would raise his hands near to his ears when he opened (i.e. began) the Salaat, then he would not repeat (it).” (Abu Dawood)

Proof 17

Abu Dawood - Husain Bin Abdur Rahmaan - Wakee’ - Ibn Abi Lailaa - his brother Isaa - Hakam - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“I: saw Rasulullah (Sallallahu alayhi wa Sallam) raise his hands when he commenced the Salaat. Then he would not raise his hands until he completed (the Salaat).” (Abu Dawood)

Proof 18

Abu Bakr Bin Abi Shaibah - Wakee’ - Ibn Abi Lailaa - Hakam and Isaa - Abdur Rahmaan Bin Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“Verily, when Rasulullah (Sallallahu alayhi wa Sallam) commenced the Salaat, he would raise his hands, then he would not raise them (again) until he had completed (the Salaat).” (Abu Bakr Bin Abi Shaibah)

Proof 19

Tahaawi - Abu Bakrah - Muammal - Sufyaan - Yazeed Bin Abi Ziyaad Ibn Abi Lailaa - Baraa’ Bin Aazib (radhiyallahu anhu) said:

“When Nabi (Sallallahu alayhi wa Sallam) would recite Takbeer for beginning the Salaat, he would raise his hands until his thumbs were near to the lobes of his ears. He would then NOT repeat (Rafa’ Yadain).” (Sharh Sunanul Aathaar)

Proof 20

Tahaawi - Ibn Abi Dawood - Amr Bin Aun - Khaalid - Ibn Abi Lailaa - Isaa Bin Abdur Rahmaan - from his father -Baraa’ (Bin Aazib- radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) Similar to the above Hadith (i.e. No. 19) (Sharh Sunanul Aathaar)

Proof 21

Tahaawi - Muhammad Bin Nu’maan - Yahya Bin Yahya-narrates from both:

1. Wakee’ - Ibn Abi Lailaa - his brother
2. Hakam - Ibn Abi Lailaa

(both from) - Baraa Bin Aazib (radhiyallahu anhu) narrated from Nabi (Sallallahu alayhi wa Sallam) a similar Hadith.
(Sharhu Sunanul Aathaar)


Proof 22

Daara Qutni - Ahmad Bin Ali Bin Alalaa’ - Abul Ash’ath - Muhammad Bin Bakr - Shu’ba - Yazeed Bin Abi Ziyaad said:

“I heard Ibn Lailaa say: ‘I heard Baraa (Bin Aazib) in this gathering speaking to people among whom was Ka’b Bin Ujrah. He (Baraa) said:

‘I saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands when he commenced Salaat in the first Takbeer.’” (Daara Qutni)

Proof 23

Daara Qutni - Yahya Bin Muhammad Bin Saa-id- Muhammad Bin Sulaimaan Luwain - Ismaaeel Bin Zakariyya - Yazeed Bin Abi ZiyaadAbdur Rahmaan Bin Abi Lailaa - Baraa (Bin Aazib - radhiyallahu anhum) saw Rasulullah (Sallallahu alayhi wa Sallam) raising his hands at the time of commencing the Salaat until he brought them in line with his ears. Thereafter he would not at all repeat it (Rafa’ Yadain) until he had completed his Salaat.” (Daara Qutni)

In other words, after Salaat Sayyidina RasuluUah (Sallallahu alayhi wa Sallam) would lift his hands when making dua.

Proof 24

Daara Qutni - Ibn Saa-id - Luwain - Ismaaeel Bin Zakariyya - Yazid Bin Abi Ziyaad - Adi Bin Thaabit - Baraa Bin Aazib (radhiyallahu anhu) narrated similarly. (Daara Qutni)

Proof 25

Daara Qutni - Abu Bakr al-Aadami Abroad Bin Ismaaeel- Abdullah Bin Muhammad Bin Ayyub al-Makhrami _ Ali Bin Aasim - Muhammad Bin Abi Lailaa - Yazid Bin Abi Ziyaad - Abdur Rahmaan Bin Abi Lailaa - Baraa Bin Aazib (radhiyallahu anhu) said:

“I saw Rasulullah (Sallallahu alayhi wa Sallam) when he stood for Salaat, reciting Takbeer and raising his hands until he brought them in line with his ears. Then he did not repeat it.”
(Daara Qutni)

Besides the aforementioned authorities other Muhadditheen too have narrated the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu).
Some of the asaaneed (plural of sanad) of the Hadith of Baraa Bin Aazib (radhiyallahu anhu) are Jayyid (excellent) and Saheeh (authentic) in terms of the conditions of Bukhaari and Muslim or of one of them.

Among the Saheeh asaaneed of this Hadith is the sanad of Abdur Razzaaq. In his sanad are three narrators, viz. Ibn Uyainah, Yazid and Abdur ‘Rahmaan.

With regard to Ibn Uyainah, the Muhadditheen pay glowing tribute to him. In his Tazkirah, Mulla Ali Qaari states that Sufyaan Ibn Uyainah was one of the most senior experts (Hafiz) of Hadith as well as a great expert of Fiqah. He is described as a great Imaam in Hadith, Fiqh and Fatwa.

Hafiz in At-Taqreeb has the same glowing titles for him. The compilers of Sihah Sittar narrate from him.

Regarding Yazid Bin Abi Ziyaad Al-Haashimi, the Muhadditheen differ. Bukhaari applied the principle of Ta’leeq to him. Muslim, Abu Dawood, Nasaai, lbn Majah and Tirmithi have narrated his Hadith.

Regarding Abdur Rahmaan Bin Abi Lailaa Al-Ansaari. He is a Taabi-ee who met 120 Sahaabah. According to the Muhadditheen, he is flawless. The compilers of the Sihah Sitta narrate his Ahaadith.

Thus, the sanad of Baraa’s Hadith as narrated by Abdur Razzaaq is Saheeh in terms of the conditions of Bukhaari and Muslim. ....
Another Hadith on this issue, is the narration of Jaabir Bin Samurah (mdhiyallahu anhu) which is narrated in Saheeh Muslim.

Proof 26

Jaabir (radhiyallahu unhu) said:
“Rasulullah (Sallallahu alayhi wa Sallam) came out (from his house) towards us and said: ‘Why do I see you raising your hands as if (your hands) are the tails of mischievous horses. Be tranquil in Salaat.’”

According to Imaam Bukhaari, this Hadith does not support the Hanafi claim because Abdullah Bin al-Qibti narrates that Jaabir Bin Samurah (radhiyallahu anhu) said:

“We use to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam). When he said ‘Assalamu Alaikum’, we would indicate with our hands on both sides. Then Rasulullah (Sallallahu alayhi wa Sallam) said:

“What is wrong with these people? They point with their hands (i.e. raising them) as if their hands are the tails of mischievous horses. It suffices to place the hands on the thighs, then making salaam to his brother on his right and left side.”

The Ahnaaf counter this argument by averring that these are two different Hadiths. The one narrated earlier (No. 26) refers to Rafa’ Yadain which is the issue now under discussion.
The other Hadith (which is narrated by Abdullah Bin al-Qibti) concerns the practice of raising the hands at the time of making Salaam at the end of Salaat. But this is not the topic being discussed here. This explanation has been tendered by Mulla Ali Qaari in Mirkaat, Sharah Mishkaat.

Imaam Jamaalud-Deen Zaila’i (rahmatullah alayhi) refuted the notion that both - Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti – are one and the same, stating that it is not said to a person raising his hands upon making salaam: “Be tranquil in Salaat”. These words (Be tranquil in Salaat) are only said to a person who is still in Salaat; in the state of Ruku’ or Sujood or when he stands up for the second, third or fourth rak’at. The application of these words to the latter sense is manifestly clear.

Both the Hadiths are therefore, not the same. The first was narrated by a certain raawi on a certain occasion whilst the second was narrated by another raawi on a separate occasion.

Furthermore, the wording of the two Hadiths negate beyond any doubt the possibility of the two being one and the same. In Hadith No. 26 the raawi says: Rasulullah (Sallallahu alayhi wa Sallam) came out towards us and said ...” This indicates that Rasulullah (Sallallahu alayhi wa Sallam) said these words when he entered the Musjid whilst the Sahaabah were engaged in Salaat.

In contrast, the second Hadith (Narrated by Abdullah Bin al-Qibti) states:
“When we used to perform Salaat behind Nabi (Sallallahu alayhi wa Sallam)...”

The context here (in the Hadith narrated by Abdullah Bin al-Qibti ) shows that Rasulullah (Sallallahu alayhi wa Sallam) spoke after having lead the Sahaabah in Jama’ah (congregational) Salaat when he (Sallallahu alayhi wa Sallam) observed them raising their hands.

The above discussion is sufficient to dispel the opinion of Imaam Bukhaari and establish the view of the Ahnaaf that these (Hadiths No. 26 and the one narrated by Abdullah Bin al-Qibti ) are two different Hadiths.

Proof 27

Another Hadith in substantiation of the Hanafi view is the narration of Hadhrat Ibn Abbaas (radhiyallahu anhu). The Hadith is narrated by Tibraani as follows:

Tibraani - Abelur Rahmaan Bin Abi Lailaa - Hakam - Miqsam - Ibn Abbaas (radhiyallahu anhu) said that Holy Nabi (Sallallahu alayhi wa Sallam) said:
“Do not raise the hands except in seven places.

1. When commencing Salaat.
2. When entering Musjidul Haraam and seeing the Baitullah.
3. When standing on Marwah.
4. When making Wuqoof with the people in Arafaat.
5. At Muzdalifah.
6. At Maqaamain.
7. When pelting the Jamrah.”

(Tibraani)
~
lmaam Bukhaari narrated this Hadith in his Al-Muj~ad fi Rafi) Yadain. Wakee’ narrated this Hadith also, the sanad being as follows:

Wakee’ - Ibn Abi Lailaa - Hakam - Miqsam- Ibn Abbaas (radhiyallahu anhu).

Proof 28

Another Hadith in support of the Hanafi view is the Hadith of Abbaad Bin Zubair (radhiyallahu anhu).

Baihaqi - Abdullah al-Hafiz - Abul Abbaas Muhammad Bin Ya’qoob Muhammad Bin Ishaaq - Hasan Bin Rahee’ - Hafs Bin Giyaath Muhammad Abi Yahya - Abbaad Bin Zubair who narrated the following Hadith:

“When Rasulullah (Sallallahu alayhi wa Sallam) would open the Salaat, he would raise his hands in the beginning of Salaat. Thereafter he would not at all raise his hands until he completed (the Salaat).’ (Baihaqi)

Commenting on this narration, Imaam Baihaqi said:

“Abbaad is a Taabi-ee, hence this Hadith is of the Mursal category. A Mursal Hadith is acceptable by the Haharisi, especially if it belongs to the Quroon-e-Thalaathah and it is corroborated by other asaaneed.”

Mursal is a Hadith the sanad of which ends at a Tabi-ee - Such a Hadith is authentic - Various factors confer authenticity to a Mursal Hadith, e.g. Ahaadith on the same subject are narrated with other chains (asaaneed) by virtue of which these other Ahaadith acquire a higher status than the Mursal Hadith. Thus, when Ahaadith of a higher classification corroborate a Mursal Hadith, it is accepted as valid and authentic.

In his assessment of the above narration Allaamah Anwar Shah Kashmiri comments:

“I have scrutinized the narrators of its isnaad. The findings of my study indicate that this Hadith is Saheeh (authentic).
Hafiz (Ibn Hajr) gave a direction in ad-Diraayah to study its isnaad. I complied with his order and thoroughly researched it. It is Mursal Jayyid (excellent). If you desire to view my findings take a look at ‘Nailul Farqadain’.”

Proof 29

Ibn Abi Shaibah - Ibn Aadam - Ibn Ayyaash- Abdul Malik Ibnul JabrZubair Bin Adi - Ibraaheem - AI-Aswad who said:

“I performed Salaat with Umar (Ibn Khattaab - radhiyallahu anhu). He did not raise his hands any where in the Salaat, except when he opened the Salaat.”
(Musannaf Ibn Abi Shaibah)

Daara Qutni has also narrated this Hadith with his sanad. Also Imaam Tahaawi has narrated this Hadith with his sanad.

The author of Bazlul Majhood states that the above Hadith is Saheeh (authentic). Although this Hadith is based only on the Raawi, Hasan Bin Ayyaash, he (Hasan Bin Ayyaash) is thiqah (reliable) and hujjat (a proof). This was said by Yahya Bin Ma’een. Ibn Turkemaani furthermore stated that the sanad (chain of narrators) of this Hadith is Saheeh conforming to the conditions laid down by Imaam Muslim.

Proof 30

Imaam Muhammad - Muhammad Bin Abaan Bin Saalih and Abu BakrBin Abdullah Nahshali - Aasim Bin Kulaib Jarmi - from his father who was a companion of Hadhrat Ali (karramallah wajhah). He (Kulaib Jarmi) said:

“Hadhrat Ali (karramallah wajhah) would raise his hands in Takbeer Ulaa, i.e. the Takbeer with which the Salaat is opened. Thereafter he never raised his hands anywhere in the Salaat.’ (Muatta Imaam Muhammad)

Proof 31

Ibn Abi Shaibah - Abu Bakrah - Abu Ahmad - Abu Bakr Nahshali - Aasim Bin Kulaib - from his father”(Kulaib Jarmi) who said:

“Ali (radhiyallahu anhu) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands.” (Ibn Abi Shaibah)

This very same Hadith has been narrated by Imaam Tahaawi with exactly the same sanad from Abu Bakrah.

Proof 32

Ibn Abi Shaibah - Abu Dawood - Ahmad Bin Yunus - Abu Bakr Nahshali Aasim - from his father who was the companion of Ali (radhiyallahu anhu) narrated from Hadhrat Ali the same narration (i.e. as in No. 31 above).
(Ibn Abi Shaibah)

Tahaawi and Baihaqi have likewise narrated this Hadith with their respective chains of transmission.

Commenting on this narration, Imaam Tahaawi said that it is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Rafa’ Yadain if it was the permanent practice of Rasulullah (Sallallahu alayhi wa Sallam). Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa’ Yadain was abrogated.

Commenting on the sanad of this Hadith, Aini says in Sharh Bukhaari:

“The isnaad of the Hadith of Aasim Bin Kulaib is Saheeh in terms of the conditions of Imaam Muslim.”

Hafiz said in ad-Diraayah:
“Its narrators are thiqah (reliable):”

Zaila’i said:
“It is an authentic narration.

Proof 33

Imaam Muhammad - Thanri - Husain - Ibraaheem , Ibn Mas’ood (radhiyallahu anhu) - he (i.e. Ibn Mas’ood) would raise his hands when opening Salaat.
(Muatta Imaam Muhammad)


Proof 34

Ibn Abi Shaibah - Wakee’ - Masrood _ Abi Mas’ood - Ibraaheem narrated that Abdulla,h Ibn Mas’ood (radhiyallahu anhu) would raise his hands in the beginning when commencing Salaat. Thereafter he would not raise his hands.
(Ibn Abi Shaibah)

Tahaawi also narrated this Hadith with his sanad. The isnaad of this Hadith is Mursal Jayyid. (Jayyid - a classification of Hadith stronger than even a Hasan Hadith.) The reason for this Hadith being classified as Mursal is that Ibraaheem never met lbn Mas’ood (radhiyallahu anhu). However, this does not detract from the authenticity and strength of this narration since lbraaheem was in the habit of omitting the narrators between him (Ibraaheem) and Ibn Mas’ood (radhiyallahu anhu) when a great number of raawis had narrated the Hadith to him from Ibn Mas’ood (radhiyallahu anhu).

Imaam Tahaawi narrated the following dialogue between Ibraaheem (Nakha’i) and A’mash:
“A’mash: When you relate a Hadith to me please do name the chain of narrators.

Ibraaheem: When I say: ‘Abdullah said,’ it is only when a large number has narrated the Hadith to me from Abdullah, and if I say: ‘So and so person narrated to me from Abdullah, it is when only that particular person has narrated to me.”

The authenticity of the above Hadith (No. 34) is therefore not tainted in the least by the omission of the narrators between Ibraaheem and Ibn Mas’ood (radhiyallahu anhu). The great Muhaddith Daara Qutni after relating a tradition from Ibraaheem - Abdullah (Bin Mas’ood), acclaims:

“The fact is that despite this narration having an irsaal (omission of a narrator) in it, Ibraaheem Nakha’i is the most enlightened of all people with regard to Abdullah (Bin Mas’ood), his views and his verdicts. He (Ibraaheem) acquired that from his maternal uncles Alqamah, al-Aswad and Abdur Rahmaan, and from other senior students of Abdullah.”

Proof 35

Imaam Muhammad - Muhammad Bin Abaan Bin Saalih-Abdul Aziz Bin Hakeem who said:

“I saw Ibn Umar (radhiyallahu anhu) raising his hands in line with his ears in the first Takbeer opening the Salaat and he did not raise his hands besides this (one occasion).” (Muatta Imaam Muhammad)

Proof 36

Ibn Abi Shaibah - Abu Bakr Bin Ayyaash - Husain - Mujaahid who said:

“I did not see Ibn Umar (radhiyallahu anhu) raising his hands except in the beginning of opening (the Salaat).” (Musannaf Ibn Abi Shaibah)

Proof 37

Tahaawi - Ibn Abi Dawood - Ahmad Bin Yunus - Abu Bakr Bin Ayyaash Husain - Mujaahid who said:
“I performed Salaat behind Ibn Ulnar (radhiyallahu anhu). He would not raise his hands except in the first Takbeer.” (Sharh Ma-aanil Aathaar)

Commenting on this Hadith, Imaam Tahaawi said:
“This is Ibn Umar (radhiyallahu anhu) who has seen Nabi (Sallallahu alayhi wa Sallam) making rafa’ (raising the hands) then he abandoned it after Nabi (Sallallahu alayhi wa Sallam). It is inconceivable for this except that he was convinced of the abrogation of what he had seen Nabi (Sallallahu alayhi wa Sallam) doing. Thus the proof for this has been established.”

Imaam Ibn Humaam reports this narration in Tahreerul Usool. Similarly, Baihaqi in his al-Ma’rifah narrated it. The sanad of Tahaawi for this Hadith is Saheeh.

Ibn Abi Shaibah mentions the following authorities of the Shariah who negate Rafa’ Yadain at the time of ruku’ and when rising from ruku’: Hadhrat Ali (radhiyallahu anhu) and his companions, Ibn Mas’ood (radhiyallahu anhu), Ibraaheem Nakha’i, Haithamah, Qais, Ibn Abi Lailaa, Mujaahid, Alswad, Sha’bi, Abu Ishaaq, Imaam Abu Hanifah, Imaam Maalik (rahmatullah alayhim), and others - all of whom are elite members of the Salaf-e-Saaliheen.

Proof 38

Abu Bakr Bin Ayyaash narrates that Mujaahid said:
“I performed Salaat behind Ibn Umar (radhiyallahu anhu) for a number of years (in one narration, ten years). He did not raise his hands except in Takbeer Ulaa (the first Takbeer).”

This sanad is Saheeh. When a Sahabi’s action conflicts with his own narration, then in terms of the principles of Hadith, it (his action) indicate, abrogation of what he had narrated.

Al-Qastalaani in Sharh Bukhaari claims that Abu Bakr Bin Ayyaash, narrator in the sanad (of No. 38 above) is dhaeef (weak). However, this claim itself is weak and incorrect because Imaam Bukhaari and Imaam Muslim, both have declared him to be Thiqah (reliable, authentic). They both narrate his ahaadith.

Furthermore, the Muhadditheen of the four other Saheeh compilations have also narrated his ahaadith. Hence, the statement by Qastalaani is unacceptable in view of his (Abu Bakr Bin Ayyaash’s) ahaadith being accepted and narrated by Bukhaari and Muslim.

Also, Hafiz has praised him. Thauri, Ibn Mubaarak and Ibn Mahdi likewise lauded praise on him. Imaam Ahmad Bin Hambal said: “He (Ayyaash) is truthful”. Yahya Bin Ma-een said: “He is Thiqah.”

Proof 39

It is narrated from Abu Hurairah (radhiyallahu anhu) that he used to raise his hands when commencing Salaat and he used to say in every descent and ascent (i.e. when going down and rising up): “Allaahu Akbar. He would say as well:
“I am more of a resemblance to the Salaat of Rasulullah (Sallallahu alayhi wa Sallam) than you.”

(Hafiz Abu Amr in al-Istithkaar and Aini in Mabaanil Akhbaar citing at-Tamheed)

Proof 40

Ahmad bin Yoonus - Abu Bakr Bin Ayyaash:
“I never saw a Faqeeh doing it; raising his hands in other than the first Takbeer.” (Tahaawi)


Proof 41

Yet another Hadith in substantiation of the Hanafi practice of only raising the hands at the beginning of Salaat is one narrated by Baihaqi in al-Khilaafiyyaat and Zaila’i in Nasbur Raayah from Ibn Umar (radhiyallahu anhu):
“Verily, Nabi (Sallallahu alayhi wa Sallam) used to raise his hands when commencing Salaat. Then he would not do so again.”

Haakim said that this Hadith is Baatil (false) and Mawdhoo’ (fabricated). However this claim of Haakim is itself Baatil. The Ahnaaf state that Haakim’s claim is utterly baseless. Haakim could not find anyone on the sanad of the Hadith whom he could disparage.

Shaikh Aahid as-Sindi averred that its narrators are authentic and reliable. This he stated in al-Mawaahibul Lateefah.

It should be borne in mind that Hadhrat Ibn Mas’ood (radhiyallahu anhu) was a very senior Sahaabi who was constantly in the company of Rasulullah (Sallallahu alayhi wa Sallam), so much so, that the impression of him being a member of the Ahl-e-Bait (Rasulullah’s family) was created. He followed Rasulullah (Sallallahu alayhi wa Sallam) in all five Salaat on a daily basis. Hence, his explicit negation of Rafa’ Yadain categorically confirms that Rasulullah (Sallallahu alayhi wa Sallam) had discontinued the earlier practice of raising the hands.

An argument advanced to refute the Hanafi argument is that the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) has been proclaimed to be dhaeef since one of the narrators in one of the Chains is Muhammad Bin Abi Lailaa who has been described as dhaeef by Abu Dawood. This argument holds no substance because the Hanafi case is not based solely on the Hadith of Baraa Bin Aazib (radhiyallahu anhu) with the sanad in which Muhammad Bin Abi Lailaa appears. There are a number of Saheeh asaaneed (Chains of narration) in which Muhammad Bin Abi Lailaa does not feature at all. Thus, the many other Saheeh asaaneed serve to corroborate the sanad in which Muhammad Bin Abi Lailaa features. The cumulative effect of the Saheeh asaaneed of the Hadith of Baraa’ Bin Aazib (radhiyallahu anhu) elevates the sanad in which appears Muhammad Bin Abi Lailaa, hence that Hadith too is acceptable.

Furthermore, some of these ahaadith are authentic in terms of the conditions of either both Bukhaari and Muslim or in terms of the conditions of one of them, especially the sanad of Abdur Razzaaq. The authenticity of Abdur Razzaaq’s sanad is based on the conditions of both El-Bukhaari and Muslim.

The argument that Yazeed Bin Ziyaad in this sanad is weak, is not valid because in Sharhul Bukhaari, Aini states:
“Undoubtedly, this Yazeed has been authenticated (declared as Thiqah) by AI-Ajli, Ya’qoob Bin Sufyaan, Ahmad Bin Saalih, Sabaahi and Ibn Hibbaan.”

Also Muslim and Ibn Khuzaimah record his narration in their Saheeh. Moreover, Yazeed is not the solitary narrator of this Hadith. Isaa Abdur Rahmaan too narrated it from lbn Abi Lailaa. Similarly, Hakam has narrated it also from Ibn Abi Lailaa as recorded by Abu Dawood and others. In his Tahzeeb, Hafiz says that Muslim has also narrated the Hadith of Yazeed.

Since this narrator, viz. Yazeed, is among the narrators of Saheehain (Bukhaari and Muslim), no credence can be accorded to anyone who seeks to impugn him.

Proof 42

Shah Anwar Kashmiri states in Nailul Farqadain:
“At this juncture one should not forget that the view of those who do not make Raf Yadain is ‘Admi’ (i.e. they prove the non-existence or a certain act.). Taking this into account, their view is also supported by all those Ahaadith which describe the Salaat of Rasullullah Sallallahu alayhi wa Sallam but make no mention of Raf’ Yadain, neither affirming it nor denying it. This is so because, had there been Raf’ Yadain, these Ahaadith would not have been silent on the issue.”

In view of what Hadhrat Shah Kashmiri Sahib has stated, the Ahaadith that support the Hanafi view are indeed numerous. It would require a few volumes to attempt to record them. It this brief booklet only those Ahaadith have been recorded that explicitly negate Raf’ Yadain.


Conclusion

The Hadith narrations presented in this treatise in substantiation of the Hanafi viewpoint are all Saheeh (authentic) according to the Muhadditheen, including Shaikhaan (i.e. Imaam Bukhaari and Imaam Muslim).

All unbiased Muslims who are in pursuit of the truth will understand after having studied this short treatise, that the Hanafi practice of refraining from Rafa’ Yadain is not based on only rational/logical arguments, but is the product of authentic narrational evidence (Ahaadith). In view of the validity of the arguments and grounds of the Hanafi Mathhab, there is no controversy among the followers of the four Madhhabs on this issue. Each one follows the teachings of his Mathhab without attempting to denigrate the followers of the other Mathaahib.

Only followers of baatil such as the modernist Najdis, are bigoted in the matter of valid ikhtilaafaat (differences) based on Haqq (Truth). It is their baatil which constrains them to embark on their pernicious exercises of disparaging Al-Imaam Al-A’zam Abu Hanifah (rahmatullah alayhi) in particular. But the Truth cannot be suppressed for too long.


“Truth has come and falsehood has perished. Verily falsehood (by its very nature) is perishable”
(Holy Qur’aan)


Important Note:

The purpose of this treatise is not to refute the practice of Rafa' Yadain, practiced by the Shafi' Madhhab. Ahlus-Sunnah wal-Jama'at comprises only four Madhaahib:

1. Hanafi
2. Maaliki
3. Shaafi'i
4. Hanbali

Each of the Madhaahib are correct and those who adhere to any single one of them are on the correct path.

DEO BANDD AKAABIR KI NAZAR MEIN ALA HAZRAT

Aala Hazrat Imam-e-Ahlay Sunnat, Molana Shah Ahmad Raza khan Brelvi (Rehmat ul Alhay) Istaqamat,Ashiq-e-Rasool(asslato-asslaam)

### DEO BANDD AKAABIR KI NAZAR MEIN###

1) Janab Ashraf Ali thanvi shahib Farmatay hain:' meray dil mein Ahmad Raza k liye bai hadh Ihtram hai ,wo Humain Kafir kehta hai,Laikin Ishq-e-Rasool(aslato-assalaam) kie bana per kehta hai kise aur garz se tou nahi kehta''
Chiitah Lahore 23 April 1926


. . . . . . . .

2) Khurasheed Ali Khan S.D.O(naher) kehtay hain k:- Molana Amhmad Raza khan brelvi kay intaqal per breli se Hazrat Thanvi kay aik murred ka Tar(letter) aya,jou mein nai per kar sunaya, hazrat thnavi nai. (Inelha wo inalha rajeoin), peri hazrien mein se kise nai kaha k Molana Ahmad 0brelvi nai ap ko Kafir kaaha ar ap iun k maut per inhila per rahay hain,Hazrat Thanvi nai Farmaya '' Molvie Ahmad Raza khan baray Alim aur Ishq-e-Rasool(assalto-asalaam) mein dhoobay howay thay. Iunho nai meri ibarat ka jou matlab samja aur iuse k bina per ju likha wo sahi tha. Aur ager mein in ki jaga hota aur wo meri jga hotay,aur iun ki kalam se yeh Alfaz sarzad hotay,tou ise matlab ki bana per w jou samjay thay,mein iun k takfir hi karta. (Molana Kosar shafi Niazi nai b Mufti Muhammad shafi Shahib DEo Bandi ki zubani suna howa yehi wakiya,Apnay Kalam '' Mushatad-o-Tasarat''(Roznama Jang)mein tehreer kiya)

. . . . . . . .

3) Abu Al-Ali Modvi shahib Farmatay hain:-'' Moalna Ahmad Raza khan shahib Ilim-o-Fazal ka mere dil mein bara ihtram hai,Fi-alwaka wo uloom-o-deeni per bari nazer rakhtay hain,aur iun ki fazeelat ka aitraf iun logo ko b hai,jou iun se ihtilaaf rakhte hain,nazie mobhasat ki waja se jou Talhiya paida hui hain,darasal iun k ilmi kamalat,aur deeni khidmat per perda dalnay ki mojab hui''( hafta Roza shahab Lahore,25 november 1926)

. . . . . . . .

4) anab syed Sulemman Nadvi shahib Farmtay hain;-ise Ahkar nai Janab Molana Ahmad Raza khan brelvi (Marhoom) ki chand Kitabien dekhie,tou meri ankhie hairan(surpise) ho kar reh gie,hairan(surprise) tha k yeh wakiye . Moalana Ahmad Raza khan shahib kie hain,Jin k mutaliq kal tak yeh suna tha,k wo sirf ahle-Bidat ki tarjmaan hain, aur sirf chand frohi maseel tak mehdood hain, Mager Aj pata chala k NAHI..HERGIZ NAHI.yeh Ahle-Bidat k Naqeeb nahi bal k yeh tou alm-e-Islam k scholar and shahkar nazaer atay hain,jis tara Molana Ahmad Raza ki tehreero mein gehri pai jati hai,ise tara gehri tou mera ustaad-e mukram, (jinad molana shibli nomani,aur hazat Hakeem Molana Ashraf Ali Thanvi, aur molana Mehmoond Al-hassan deo bandi aur hazrat Molana shykh ul Tafseer Allama shahbir Ahmad Usmani k ANDER B NAHI HAI,jis Qader Molana Amhad Raza khan ki tehriroo mein hai'' ( Mahmana 'Nadoo'August 1913 page 17 )

. . . . . . . .

5) ''Seerat Ul Nabi'' k naam ki mashoor kitab likhnay walay. Janab Shimbli Noumani shahib farmtay haim:- "Molvi Amhad khan Raza shahib jou apnay Aqeed mein sahat Tasdad hain,mager ise k bawajood Molana Amhad Raza shahib ka ilmi-e-Shajar ise Qader buland darjay ka hai, k iuse dor k tamama Aalm-e-deen Molana Amhad Raza khan shahib k samnay pirka ki b haisiat nahi rakhte, ise Aqar nai b ap Ahmad Raza ki kiatabien parien,jis mein Aikam-e-Shariat aur deegar Kitabien b shamil hain, aur naiz yeh k.. Molanaa ki sarprasti per aik Mahanama Risala ''Al Raza'' breli se niklta hai,jis k chand Qistien Bagoro-Hoz dekhie hain,jis mein Buland paya Mozameen shaya hotay hain'' Reesala "Nadoo" October 1924 page 17)


6) Mashoor siaysi aur Mazhabi Leader Molana Muhammad Ali Johar Farmatay hain :-''iuse dor k Mashooor Alme-deen Moalana Ahmad Raza khan brelvi wakiye aik Azeem Muslam rehnama hain,hum baz batoo ki ikhitalaf k bawajood iun ki Azeem shakhsiyat, aur deeni rehnama honay k aitraf ise liye kartay hain k wo iuse dor k . sub se baray Mohaqaq,musanaf,adeeb,shair,madqiq aur MARDE_HAQ thay, bila shuba asie hastiyo ka wajod-e-masoood humray liye Marhoon-e-minat hai.'' (roznama khilafat Mumbai Page 4)

. . . . . . . .

7) Janab Anwar Kashmri (sadar madras Darulloom deo Band) Farmtay hain:-Jub banda Tirmizi Shareef aur deegar Kutab-e-Hadees ki shaouro Likh raha tha,tou Bisab-e-Zorert Ahadees ki jazeeiat dekhnay ki zorert paid ie.. tou meinn nai shia, hazrat ahlay Hadees aur ahlay deoband hazrat kie kitabien dekhie mader zaihen Mutmin na howa,Bik akhir aik dost ki mashwaray se Molana Ahamd Raza khan ki kitabien dekhie tou mera dil mutmin hogoya tou mein ab bahobi ahadees ki sharoue bila jijhak likh sakta hoon,wakiya brelvi hazrat k serkarda Alim Molana Ahmad RAza khan shahib ki tehrrieen shistaaur mazboot hain,jisay dekh kar yeh andaza hota hai, k yeh Molvi Ahmad RAza khan shahib aik zabardast Alim-e-deen aur fikiya hain'' Mahnama Hadi,deoband, Jamadil Awal 1330 hijri,page 21)


8) Darulloom deoband ki shiekh Al Adaab, Jinab Izaaz Ali Farmtay hain :- yeh Ahqar yeh baat tasleem karnay per majoor hai k,ise door ander ager mohqaq aur alm-e-deen hai tou wo Molana Ahmad Raza khan shahib hain q k mein nai Molana Ahmad Raza khan ko , jisay hum aj tak,kafir,mushrik bidati kehtay rahay hain, buhat wasiee ul nazar aur buland kahyal iloo himat alam-e-deen shahib e fikro nazar paya hai, Ap Ahmad Raza k daliel Quran-o-sunat se mutsadim nahi, bal kay am ahang hain,lihaza mein ap ko mashwara doonga,ager ap ko kise mushkal maslay mein,ager ap ko kise masalay mein kise kisamki uljaan dar paish ho,tou ap breli mein jakar, Molana Ahmad Raza khan shahbi brelvi se tehqeeq karien'' ( Reesala Al-Noor,thana bhoon, Shawal al Mukram, 1346 hijri page 40)

. . . . . . .

9) Justice Malik Ghulam Ali Shahib farmtay hain:-Haqeeqt yeh hai k Molana Ahmad Raza khan shahib k barien mein ab tak hum log shaht Galt fehmi mein mubtala thay.iun k baz tasanief aur fatwa k matalia k bad,ise natiija per pohncha hoon,' jou ilmi gehri mein iun ki yaha paii wo buhat kam logo mein pai jati hain'' aur Ishq-e-Khuda aur Rasool(assalato-assalam) iun ki satar satar se phoot parta hai (Aramgani Haram Page 14 Lakhnuw)

. . . . . . .

10) Janab Moen ul deen Nadwi farmtay hain :-'' Molana Ahmad Raza khan shahib brelvi iuse door k shahib-e-ilem o nazar ulma musanfeen mein se thay, deeni Hasoosan Fika o Hadees per iun ki nazar qasiee aur gehri thie, Molana Ahmad raza jis waqt nazr aur tehqeeq k sath ulma k istafraat k jawab tehreer farmay hain, iuse se iun k jamiyat,ilmi biseerat ,deeyanat aur tabie ka pura pura andaza hota hai,iun k alamana mehkana fatway Mohalfat o Moofaq her Tabka k Mootlia k lain hain Mahnama Mohraf, Azam Garh Shumra September 1949)

. . . . . . .

11) Jinab Shahbir Ahmad Usmani Farmatay hain :- Molana Ahamd Raza khan ko Takfir k jurm mein Bura kehna buhat hi bura hai hai, q k wo buhat baray Alam-e-deen aur Buland paya k Muhaqiq thay, Molana Ahmad Raza khan ki Rihalat Alam-e-Islam ka buhat bara saniha hai,jise nazar andaz nahi kiya ja sakta'' ( Ma Hadi Deoband Zul haja 1369 hijri page 21)

. . . . . . .

12) Jinab Muhammad Yousaf Banoori k walid shahib Zakira shah Banori Farmatay hain:- '' Ager Allah Talla Hindustan mein Molana Ahmad Raza khan brelvi ko paida na farmatay tou hindustaan mein Hanfiyat Hatem hojati ''

. . . . . . .


13) Jinad Abu Al Hassan Ali Nadvi Farmatay hain:- Fika Hanfi aur iuse ki Jaziat per jou, Molana Ahmad Raza khan ko aboor hasil tha, ise Zamamne mein iuse ki Nazer nahi milti


14) Modvi Jammat ka Mashoor sahafo Janab Manoor Al haq farmtay hain :- Jub hum Imam Ahmad Raza khan fazle Brelvi ki kitabo ka matalia kartay hain tou,tou masool hota hai k yeh shakhs apni ilmi Fazelat aur apni abkiriyat ki waja se doosray ulma per akaila hi barie hai '' (Mahanama hijaz-e-jadeed , New Dehli januray 1989 page 84)

. . . . . . .

15) Molana Hiyaat Muhammad Kosar Niazi Farmtay hain :- Molana Ahmad Raza khan Brelvi k barien mein ula deoband k biynaat per mushtamil mazmoon ise Haqeeqat ka aitraaf hai k, Aala Hazrat Ahmad raza Brelvi bilashuba sachay Ashq-e-Rasool(assalato-assalaam aur deen k Yagaana rozgar Alam-e aur milat ki Mohsin thay'' (Roznama JUNG Lahore 3 October 1990 )

. . . . . . .

16) Janab Dr. Israr Ahmad (bani tanzeem-e-islami) Farmatay hain:- ''Imam Ahmad Raza khan Peechli sadi ki Mujdeed thay aur iun k ilam mein koi shak nahi''(24 october 2004, Sialkot Anwar Club(Confernce 2004) )

HINDUISM: COW EATING

Manusmriti (Chapter 5 / Verse 30) says, “It is not sinful to eat meat of eatable animals, for Brahma has created both the eaters and the eatables.”

Manusmriti (5 / 35) states: When a man who is properly engaged in a ritual does not eat meat, after his death he will become a sacrificial animal during twenty-one rebirths.

Maharishi Yagyavalkya says in Shatpath Brahmin (3/1/2/21) that, “I eat beef because it is very soft and delicious.”

Apastamb Grihsutram (1/3/10) says, “The cow should be slaughtered on the arrival of a guest, on the occasion of ‘Shraddha’ of ancestors and on the occasion of a marriage.”

Rigveda (10/85/13) declares, “On the occasion of a girl’s marriage oxen and cows are slaughtered.”


Rigveda (6/17/1) states that “Indra used to eat the meat of cow, calf, horse and buffalo.”


Vashistha Dharmasutra (11/34) writes, “If a Brahmin refuses to eat the meat offered to him on the occasion of ‘Shraddha’ or worship, he goes to hell.”

Hinduism’s greatest propagator Swami Vivekanand said thus: “You will be surprised to know that according to ancient Hindu rites and rituals, a man cannot be a good Hindu who does not eat beef”. (The Complete Works of Swami Vivekanand, vol.3, p. 536).


· Mukandilal writes in his book ‘Cow Slaughter – Horns of a Dilemma’, page 18: “In ancient India, cow-slaughter was considered auspicious on the occasions of some ceremonies. Bride and groom used to sit on the hide of a red ox in front of the ‘Vedi’ (alter).”

A renowned scholar of scriptures Dr. Pandurang Vaman Kane says, “Bajsancyi Samhita sanctifies beef-eating because of its purity”. (Dharmashastra Vichar Marathi, page 180)

· Adi Shankaracharya’ commentary on Brihdaranyakopanishad 6/4/18 says : ‘Odan’ (rice) mixed with meat is called ‘Mansodan’. On being asked whose meat it should be, he answers ‘Uksha’. ‘Uksha’ is used for an ox, which is capable to produce semen.

· The book ‘The History and Culture of the Indian People’, published by Bhartiya Vidya Bhawan, Bombay and edited by renowned historian R.C.Majumdar (Vol.2, page 578) says: “this is said in the Mahabharat that King Rantidev used to kill two thousand other animals in addition to two thousand cows daily in order to give their meat in charity”.


[Mahatma] Gandhi himself says, "I know there are scholars who tell us that
cow-sacrifice is mentioned in the Vedas. I... read a sentence in our Sanskrit
text-book to the effect that Brahmins of old [period] used to eat beef" [M.K.
Gandhi, Hindu Dharma, New Delhi, 1991, p. 120]


Hymn CLXIX of the Rig Veda says:

"May the wind blow upon our cows with healing; may they eat herbage ...
Like-coloured various-hued or single- coloured whose names through sacrifice
are known to Agni, Whom the Angirases produced by Ferbvour - vouschsafe to
these, Parjanya, great.protection. Those who have offered to the gods their
bodies whose varied forms are all well known to Soma" [The Rig Veda (RV),
translated by Ralph H. Griffith, New York, 1992, p. 647].


In the Rig Veda (RV: VIII.43.11) Agni is described as "fed on ox and cow"
suggesting that cattle were sacrificed and roasted in fire. Another hymn (RV:
X.16.7) mentions the ritual enveloping of the corpse with cow flesh before
applying the fire on it.

In the Brahmanas at 1.15 in the Aiteriya Brahmana, the kindling of Agni on the
arrival of King Some is compared to the slaughter of a bull or a barren cow on
the arrival of a human king or other dignitary (But now punishable by the Laws
passed by Hindu BJP Lunatics)

Similarly, at II.1.11.1 in the Taiteriya Brahmana and XXXI.14.5 in the
Panchavinsha Brahmana, the rishi Agastya is credited with the slaughter of a
hundred bulls.

In verse III.1.2.21 in the Satapatha Brahmana, sage Yajnavalkaya asserts that
even though the cow is the supporter of everyone, he would eat beef "if it is
luscious." At IV.5-2.1 in the same Brahmana, it is said that a barren cow can
be slaughtered in the Some sacrifice. Not only for religious purposes, but also
for other purposes one could kill a cow and eat beef. Thus at II.4.2 of the
same Brahmana, it is suggested that a fat bull or fat goat
should be sacrificed in honour of an important guest.

Manu Smruti that is; chapter 5 verse 31 says “EATING MEAT IS RIGHT FOR THE SACRIFICE, THIS IS TRADITIONALLY KNOWN AS A RULE OF THE GODS”

Similarly, the Brihadaranyaka Upanishada (VI.4.18) advises a couple to take an
evening meal of beef or veal pulao,and have bull and cow like sex if they
desire to beget a son who is learned in the Vedas [Robert Trumbull, As I see
India, London, 1957, p.241].

Manu Smruti chapter 5 verse 39 and 40 says
“GOD HIMSELF CREATED SACRIFICIAL ANIMALS FOR SACRIFICE… THEREFORE KILLING IN A SACRIFICE IS NOT KILLING.”
Manu Smruti even narrates the supremacy of killing animals in sacrifice it is mentioned in chapter 5 verse 42

“A TWICE BORN (A BRAHMIN) WHO KNOWS THE TRUE MEANING OF VEDAS AND INJURES SACRIFICIAL ANIMALS FOR CORRECT PURPOSES CAUSE BOTH HIMSELF AND THE ANIMAL TO GO TO THE HIGHEST LEVEL OF EXISTENCE".

Rig-Veda book 10 Hymn 27 verse 2:

“THEN WILL I, WHEN I LEAD MY FRIENDS TO BATTLE AGAINST THE RADIANT PERSONS OF GODLESS, PREPARE FOR THEE AT HOME A VIGOROUS BULLOCK, AND POUR FOR THEE THE FIFTEEN FOLD STRONG JUICES"

Rig-Veda book 10 Hymn 28 verse 3:

"0 INDRA, BULLS THEY DRESS FOR THEE, AND OF THESE (MEAT) THOU EATEST WHEN MAGHAVAN, WITH FOOD THOU ART INVITED".

Rig-Veda bock 10 Hymn 16 verse 10

"I CHOOSE AS GOD FOR FATHER-WORSHIP AGNI, FLESH EATER, WHO HATH PAST WITHIN YOUR DWELLINGS".

Atherva-Veda book 9 Hymn 4 verses 37-38-39
"THE MAN SHOULD NOT EAT BEFORE THE GUEST WHO IS BRAHMIN VERSED IN HOLY LORE WHEN THE GUEST HATH EATEN HE SHOULD EAT. NOW THE SWEETEST PORTION, THE PRODUCE OF COW, MILK OR FLESH, THAT VERILY HE SHOULD NOT EAT (before the guest)"

Mahabharata Shanti Parva chapter 29:

“ALL THE VESSELS AND THE PLATES, IN RANTIDEVA'S PALACE, FOR HOLDING FOOD AND OTHER ARTICLES, ALL THE JUGS AND OTHER POTS, THE PAN AND PLATES AND CUPS, WERE OF GOLD. ON THOSE NIGHTS DURING WHICH THE GUESTS USED TO LIVE IN RANTIDEVA'S ABODE,TWENTY THOUSAND AND ONE HUNDRED KINE {COWS} HAD TO BE SLAUGHTERED. YET EVEN ON SUCH OCCASIONS, THE COOKS, DECKED IN EAR-RINGS, USED TO PROCLAIM (AMONGST THOSE THAT SAT FOR SUPPER) “THERE IS ABUNDANT OF SOUP, TAKE AS MUCH AS YOU WISH, BUT OF FLESH WE HAVE NOT AS MUCH TODAY AS ON FORMER OCCASIONS"

Mahabharata Anushashan Parva chapter 88:

(ceremony of dead) to keep them satisfied Paragraph reads as follows (ancestors) during the Dharmaraj Yudhishthira and Pitamah Bhishma about what food one should offer to
"Yudhishthirn said, "0 thou of great puissance, tell me what that object is which, if dedicated to the pitris (dead ancestors), become inexhaustible! What Havi, again, (if offered) lasts for all time? What, indeed, is that which (if presented) becomes eternal?”
also, thus offered, prove inexhaustible, offered to the pitris on anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalaska, the petals of Kanchana flower, and The the gratification of pitris lasts for twelve years. With the presented at the Shraddha, their gratification, it is said, lasts for a full year. Payesa mixed with ghee is as much acceptable to the pitris as their gratification lasts for eleven months. With for ten months. With the meat of the that are called Prishata, they remain gratified for eight months, and with that obtained form the Ruru for nine months, and with the meat of With venison obtained from thosefor seven.for six months, and with the with the for four months, with thethey remain gratified for three months and with the offered at Shraddha, the pitris remain gratified for a period of two months. With the"Bhisma said, Listen to me, 0 Yudhishthira, what those Havis are which persons conversant with the rituals of the Shraddha (the ceremony of dead) regard as suitable in view of Shraddha and what the fruits are that attach to each. With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Shraddhas, the pitris, 0 king, remain gratified for the period of a month. With
So but natural if you want to keep your ancestors satisfied forever, you should serve them the meat of red goat.

.
In Shraddha (ceremony of dead) even Brahmjn priests are expected to eat meat. Manu Smruti instructs Hindus to serve non-vegetarian food to priests i.e. Brahmins. It says in CHAPTER 3 VERSES 226 AND 227
“Purified and with a concentrated mind, he should put down on the ground before (THOSE PRIESTS)seasoned foods like soups and vegetables and also milk, yogurt, clarified butter, honey and various foods that are eaten and enjoyed, roots and fruits, TASTY MEATS, and fragrant water

IN VISHNU DHARMOTTAR PURAN BOOK 1 CHAPTER 140 VERSES 49 & 50 SAYS
"THOSE WHO DO NOT EAT MEAT SERVED IN THE CEREMONY OF DEAD (SHRADDHA), WILL GO TO HELL (NARAK)".

In Manu Smruti Chapter 5 verse 35 it says

“BUT WHEN A MAN WHO IS PROPERLY ENGAGED IN A RITUAL DOES NOT EAT MEAT, AFTER HIS DEATH HE WILL BECOME A SACRIFICIAL ANIMAL DURING TWENTY-ONE REBIRTHS"

ON PAGE 174 ,
THE SWAMI SAYS, "THERE WAS A TIME IN INDIA WHEN A BRAHMIN COULD NOT BE A BRAHMIN IF HE DID NOT EAT BEEF."

"YAJ VISHESHAH ATRA ESTRIGOPASHUH MANTRESHU ESTRILINGPATHET TASYA LAKSHANAM - SATPASHLATWA - NAY SHAFATWA- BHAG SHRINGATWA - KANATWA - CHHINNKARNTWA- DIDASHRAHITYAM. TASYA PRAYOGAH SARVO APEE CHHAGPASHUAWAT. YAJMAMSYA SWARGAH FALAM GOSCHA GOLOKO PRAPTEE."

"This is the special yagya. In this yagya, the cow is sacrificed. In this 'mantra' the word 'go' is used for cow, and not for ox or calf because the verse suggests the feminine gender the cow, worthy for sacrifice in this yagya, should have seven or nine hoofs. Its horns must be intact. It should be neither one-eyed, nor ear-cropt It should be treated like a goat. The performer of 'Gomedh Yagya' attains heaven and the cow scarified in this yagya goes to “Golok."

“UDEECHINA ASYA PADO NIDHTTAT SURYA CHAKSHURGAMYATATT WATAM PRAMMANV VASRIJTAT ANTRIKSHAMASAM DISHAH SHROTRAM PRITHIVIM SHARIRMITYESHWAIWAIN TALOOKESHWADDHATI.
EKDHAASYA TWACHAMACHCHH YATTATAM PURANABHYA APISHASOMU WAPAMUTIKHADATA DANTREVOSHMANAM WARYDHADITI PASHUSHVEV TAT PRANANAM DADHOTI.
SHAYENMASYA VAKSHAH KRINUTAAT PRASANSHA BAHUSHALA DOSHNI KASHYEWANSACHICHHDRE SHRONI KAWSHORUSTEKPARUNADASHTHIWNA KSHARVINSHATIRUSYAWADD KRAYAFU ANUSTHYO CHAYAWYATAD GAATRAM GAATRAMASYA NUNE KRINUTADETYAMGAANYEWATYA TAD GAATRANI PREENAATI... UWADHYAGOHAN PARTHIWAM KHANTAD... ASNA RAKSHA SAMSRIJATADITYAH-ETERIYA BRAHMIN 2/6/6-

That is, ''Turn its feet towards north. Offer its eyes to the sun, its breath to the air, its life (pran) to the space, its hearing power to the directions and its body to the earth. In this way, the priest enjoins the animal to the 'parlok' (heaven)”

"Flay its whole hide in one piece. Pierce the rnembrane of its intestines before cutting its navel. In this way, the priest infuses breath into the animals”

"Now cut a piece from its chest in the shape of an eagle, two pieces from its arms in the shape of an axe, two pieces from its legs in the shape of paddy-ears, the intact part of its back, two pieces from its thighs in the shape of a shield, two pieces from its two knees in the shape of leaves and its 26 ribs. Its every part should be kept safe. Dig a pit to hide its dung. Offer its blood to the ghosts."

UTTAHMADIM PEEV EDUBHA KUKSHEE PRINNANTI ME VISHWASMADINDRA UTTAR -The Rigveda 10/86/14

"INSPIRED BY INDRANI (THE WIFE OF INDRA), THE PERFORMERS OF THE YAGYAS SACRIFICE 15 OR 20 OXEN AND COOK THEIR MEAT FOR ME. EATING THESE ANIMALS I AM GETTING FAT.

MITROKRUWOO YACHCHHSEN NO GAWAH PRITHIVYA APRIGMUYA SHAYANTI

"0 INDRA! MAY ALL THE DEMONS CUT BY YOUR WEAPON ON THE EARTH AS THE COWS ARE CUT AT THE PLACE OF SLAUGHTERING."


'VIVAH SUKTA' (10/85) OF THE RIGVEDA, DR. V.M. APTE WRITES ON PAGE 387 OF 'THE VEDIC AGE', A BOOK PUBLISHED UNDER THE AEGIS OF BHARATIYA YIDYA BHAWAN:

says, VEDIC INDEX, VOL.2, PAGE 145

AGNERVARMAR PARIN GOBHIRVYAYSWA SAM PRONUSHWA PEEWSA MEDSA CHA -The Rigveda, 10/16/7

'THAT IS," 0 DEAD, HAVE THE SHIELD OF FIRE-FLAME WITH 'GODHARMA'. MAY YOU BE COVERED WITH MEAT"

'VEDIC DICTIONARY' OF BANARAS HINDU UNIVERSITY; "POSSIBLY, THE COW-SLAUGHTERING WAS NECESSARY AT THE FUNERAL (DAH SANSKAR) OF HUMANS. HERE IS THE DESCRIPTION OF COVERING THE DEAD BODY WITH BEEF."

WAH VAPAM JATTVEDAH PITRITHYO YTRAINANVETATHNIHITANPARAKE MEDASAH KILYA UPP TANSTRAWANTU SATYA ESHAMASHISHAH SANNAINTAN SWAHA -YAJURVED6 35/20

"THAT IS, "0 JATDEVA, TAKE THIS PARTICULAR HIDE OF COW. YOU KNOW THE ANCESTORS MAY THE RIVERS OF FAT OF THAT PARTICULAR HIDE FLOW TOWARDS THE ANCESTORS AND THE DESIRES OF THOSE, WHO DONATE FOR THEIR ANCESTORS, BE FULFILLED."

ASHNMUYEW AHAM ANSALAM CHEDDA BHAWTITI.

"EAT THE MEAT WHICH IS MORE SOFT."

DUHAIMIMISHIBHYAM PAGO AGHNY£YAM SA WARDHANTA MAHTE SAUBHAGAM. -THE RIGVEDA III 64/27



Here the word 'Imam' indicates a particular kind of cow. The 'VEDIC DICTIONARY' of Banaras Hindu University says that the cows were killed, no matter they were called 'Aghanya'. A renowned scholar of scriptures, DR. PANDURANG VAMAN KANE says, "THAT WAS NOT THE CASE. VAJSANEYI SAMHITA SANCTIFLES THE BEEF-EATING BECAUSE OF ITS PURITY." (DHARMASHASTRA VICHAR MARATHI, PAGE 180).

"SWAMI VIVEKANAND TOLD THE CONSERVATIVE BRAHMINS VERY ENTHUSIASTICALLY THAT IN THE VEDIC PERIOD BEEF-EATING WAS IN COMMON USE. ON BEING ASKED ABOUT THE 'GOLDEN ERA' OF INDIAN HISTORY, THE SWAMI NAMED THE VEDIC PERIOD WHEN ONLY FIVE BRAHMINS WERE SUFFICE TO EAT A COW." (FOR REFERENCE SEE 'VIVEKANAND: A BIOGRAPHY', PAGE 96.)

BRIHDARANYAKOPANISHAD (6/4/18):

ATHA YA ECHCHHATEPUTRO ME PANDITO VEGEETAH SAMTINGAM SHUSHRUSHITAM VACHAM BHASHITA JAYETI. SARVANVEDANNUBABREET SARVAMAYURIYADITI MANSAUDANAM PACHYEETWA SARPEESHMANT AMSHANIYYATUMISHAWARO JANYEETWA ANKSHEN WARSHVEN WA. - BRIHDARNYAKOPANISHAD [6/4/18]

"A man, who wishes his son, yet to born, to be a great orator, a great scholar of the Vedas and of 100 years of age. should eat along with his wife the meat of an ox or bull mixed with ghee and 'bhat' (rice)."

In the Sundara Kanda, the 36th sarga, the 41st sloka describes how Hanuman tells Sita, " When you were away, Sri Rama refrained from eating deer meat."

ADI SHANKARACHARYA, THE GREATEST PROPAGATOR OF HINDUISM, SAYS THUS IN HIS COMMENTARY OF BRIHDARANYAKOPANISHAD:

MANSMISHRIOMODANAM MANSAUODNAM. TANMAMSANIYAM -ARTHMAHAUKSHEN WA MANSEN UKSHA SEWANSAMARTHA PUNGWASTDIYAM MANSAM. RISHBHASTETATOAPYADHIKVYAST -DEEY MA SHA BHAM MANSAM. -ADI SANKRACHARYA'S COMMENTRY ON BRIHDARANYAKOPANISHAD[6/4/18]

That is, 'Odan' (rice) mixed with meat is called 'MANSODAN'. On being asked whose meat it should be, he answers 'UKSHA'. 'Uksha' is used for an OX, which is capable to produce semen. Therefore, I suggest the Hindu brothers, who want to know truth about beef-eating as against the true spirit of Hinduism, to study the commentary of ADI SANKRACHARYA on BRIHDARANYAKOPANISHAD


SANTASARAM GAVYEN PREETI, BHUYAMSAMTTO MAHISHEN ETTEN GRAMYARKHYANAM PASHUNAM MANSAM MEDHYAM VYAKHYATTAM. KHARGOPASTREN KHARGAMANSENANTYAM KALAM. TATHA SHERTBALERM ARTSYASYES MANSEN WAGHREENSASYA CHA -APASTARRIB DHARNTASUTRA [2/7/16/25, 2/7/17/3]


GAVAYEN DATTARN SHRADHE TU SANWATASARMIHOCHCHAYATTE.
-MAHABHARAT, ANUSHASAN PARVA 88/5

'The ancestors are appeased for one year on being served with beef on the occasion of their 'Shraddha'.

ALABHYATE SHATAM GAWAM SAHASIRANI CHA VINSHATIH-Mahabharat; Shanti Parva 29/179




HAVEESHYAMATSYAMANSAIASTU SHASHASYA NAKULASYA CHA. SAUKARCHCHHAGLAINEYA RORAGURAYEN CHA BHAGRAVAISHCHA TATHA MANSVRIDHYA' PITAMAHA. PRAYANTE TRIPTIM MANSAIASTU NITYAM YADHINSAMISHAIH. -VISHNU PURAN [3/16/1-2.]



THE BRAMHAVAIVART PURAN: PANCHKOTI GAWAM MANSAM SAPUPAM SWANNMEV CHA. ETESHAM CHA NADI RASHI BHUNJAYATE BRAMHINANMUNE. -BRANHAVAIVART PURAN [1/61/98-99]

"THE BRAHMINS HAD EATEN THE BEEF OF FIVE CRORES OF COWS AND 'MALPUA' (A KIND OF SWEET PUNS)." IN THIS KHAND, THERE IS ALSO THE DESCRIPTION OF A KING NAMED SUYAGYA. THE KING USED TO SERVE THE BRAHMINS DAILY WITH THE WELL-COOKED MEAT,

BRAMHNAANAM IRJKOTTNSHCHA HHOJYAMAS NETYASHA. PAN CHGAWAM MANSAT SPUKWAIDHRTL SANSKRITAI: CHAVATSHCHOSHOT LENHYAPEYAIMISHTDRAVAI SUDURLABHE, Bramhavaivart Puran 1/54/48

“MANU USED TO FEAST THREE CRORES OF BRAHMINS IN THE YAGYA'. THEY (BRAHMINS) WERE SERVED WITH THE BEEF OF FIVE LAKH COWS, WHICH WAS COOKED IN THE GHEE...."

चतुर्दश हि वर्षाणि वत्स्यामि विजने वने ।
मधु मूल फलैः जीवन् हित्वा मुनिवद् आमिषम् ॥२-२०-२९॥

“I shall live in a solitary forest like a sage for fourteen years, leaving off meat and living with roots, fruits and honey”. 2-20-29

GAWAM LAKSHAM CHHODANAM CHA HARINAANAN DWELAKSHAM.CHATURLAKSHNAM SASHANAM CHA KURMANAM CHA TATHA KURU. DASHLAKSHAM CHHAGALANAM BHETANE TACHCHTURGUNAM. ETSHAM PAKWAM MANSANT BHOJNARTH CHA KARYA -BRAMHAVAIVART PURAN [1/105/61-63]

Rukmi gave this order; the brother of Rukmi, on the occasion of the latter's marriage.That is,


THE ABOVE-QUOTED ILLUSTRATIONS ARE SUFFICE TO PROVE THAT THE BEEF WAS A LOVELY FOOD IN ANCIENT INDIA BUT TO MY GREAT SURPRISE, TODAY AN EFFORT IS BEING MADE TO REJECT THESE FACTS. EVERY MOVEMENT HAS ITS BACKGROUND AND A SOUND LOGIC. THE MOVEMENT, WHICH IS STARTED ON FALSE NOTIONS, COMMANDS NEITHER THE RESPECT NOR THE SUPPORT.