Rafa-ul-Yadain - To do or not to do

[ummtaalib]

Rafa-ul-Yadain is the raising of the hands in Salaah. Unfortunately many heated discussions take place regarding whether one raises the hands only once in the beginning of Salaah or also at the time of going into ruku and coming up from ruku. Before posting more in depth articles on the subject, we would like to highlight the following:

 

 

Both raising the hands and not raising the hands during Salaah are established in the Ahaadith. Muftionline

 

 According to all mazhabs, both, making Raful Yadain and leaving out Raful Yadain, is permissible. Askimam

 

 

The Shafi and Hambali Madhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi madhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku.

 

Therefore the issue of rafaul yadain is not of permissibility (Whether it is permissible or not). It's simply an issue of virtue (afdhal) (i.e. which is better).

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Question

I want to ask what is right, should we do rafa῾yadain or not?

 

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum  wa-rahmatullāhi wa-barakātuh.

 

According to the Hanafi Mazhab (school of thought), it is preferable not to do Rafa῾yadain (raising the hands) in other postures except for takbēr- e- tahrīmah. However, if one does so, then it is permissible. 

 

The other Mazhabs’ Shafī῾,Maliki and Hanbali prefers doing Rafa῾yadin in other postures as well as during takbēr- e- tahrīmah.

The founders of each of the four Mazhab were authorities in all aspects of Deen. Every ruling is well substantiated with Qurān, Hadith and the different sciences.  

 

Every person who adheres to a Mazhab should follow the ruling of his Mazhab. No person following his Mazhab should be reproached.  

 

And Allah Ta’āla Knows Best

Mufti Zaid Mohammed Shelia,

Student Darul Iftaa

USA

 

Checked and Approved by,

Mufti Ebrahim Desai.

www.daruliftaa.net

[ummtaalib]

At the outset, we wish to point out that we subscribe to the belief of Taqleed. People have a misconception that when a person prescribes to Taqleed and he follows a Mazhab, then he is leaving the Quran and Sunnah. That is not so. The four Imams are guides due to their deep knowledge and insight of the Quran and Hadith. The following is a brief discussion on Raful Yadayn. As followers of the Hanafi Madhab, we prefer not to practice Raful Yadayn.

 

All the Fuqaha accept Raful Yadain at the beginning of Salaah unanimously. Raful Yadain while going into sajdah and coming up from sajdah is unanimously not permissible. Raful Yadain at the time of going into ruku and coming up from ruku is the subject of discussion.

 

The Shafi and Hambali Mazhabs state that there is Raful Yadain when going into ruku and when coming up from ruku. The Maliki and Hanafi mazhabs state that there is no Raful Yadain at these instances when going into ruku and when coming up from ruku.

 

The differences of opinion is based upon which of the two is more virtuous. According to all mazhabs, both, making Raful Yadain and leaving out Raful Yadain, is permissible. It is unfortunate that we find extremists from both, the Hanafi and Shafee Mazhabs, claiming that Raful Yadain is makrooh and wajib respectively.

 

The Shafee and Hambali Mazhabs substantiate the following: Salim narrates from his father Abdullah ibn Umar (RA) that Rasulullah (Salla Allahu Alayhi wa sallam) used to raise his hands in line with his shoulders when he commenced salaah and when he used to make Takbeer for Ruku and when he used to raise his head from ruku, he used to raise his hands in the same manner. He used to say 'Samia Allahu liman Hamidah Rabanna Lakal Hamd' And he should not do this (raise his hands) going into sajdah. (Bukhari vol. 1 pg. 102 Chapter of Raful Yadain fit Takbeeratul Oola Ma'a Iftitahi Sawaa'an)

 

Salim narrates from his father, Ibn Umar who said, I saw Rasulullah (Salla Allahu alayhi wa sa;llam) when he commenced salaah, he raised his hands in line with his shoulders and before he went into ruku and when he came up from ruku. He should not raise his two hands between the two sajdas. (Muslim vol. 1 pg. 168 Chater Istihbab Rafil Yadain Hadhwal Mankibaihi Ma'a Takbeeratil Ihraam wa Ruku?in wa Fir rafi' minar Ruku'I wa innahu la yafaluhu izha rafaa mina sujoodi)

 

The Hanafi and Maliki Mazhabs substantiate with the following: Alqama narrates that Abdullah bin Masood said, Should I not show you the salaah of Rasulullah (Salaa Allahu alayhi wa sallam). Then he performed and he did not raise his hands except the first time (at Takbeer Oola). This Hadith is absolutely clear and Sahih. (Tirmidhi vol. 1 pg. 58)

 

In this Hadith the reliability of Asim bin Kulaib is brought to question. Asim bin Kulaib is a narrator of Muslim and he is reliable. This Hadith has also been narrated from another chain of narrators, thus consolidating the hadith.

 

2) Barah ibn Azib (RA) narrates that when Nabi (Salla Allahu alayhi wa saalam), used to commence salah he used to raise his hands close to his ears then he should not repeat it (Raful Yadain). (Abu Dawood vol. 1 pg. 109)

 

Abu Dawood has said that this hadith is not authentic. It should be born in mind that Abu Dawood has narrated this Hadith with three different chains of narrators. The narrator upon whom the objection is raised is Muhamad ibn Abdur Rahman ibn Abi Lailah. He is a weak narrator. With regards to the other two chains of this Hadith, Imam Abu Dawood has not mentioned anything. According to the principles that Abu Dawood has set down in his book is whenever he does not mention anything regarding a Hadith then it will sound and authentic.

 

3) Abdullah ibn Abbas (RA) narrates that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands in seven places, at the beginning of salah, when making Istiqbal of the Ka'ba, at Safa and Marwa, during Wuqoof (Arafah & Muzdalifah), and at Hajrah Aswad. (Majmauz Zawaid vol. 2 pg. 103)

 

The two Ahadith of Ibn Umar (RA) mentioned in the beginning of this article substantiating the claim for Raful Yadain are Sahih. It has a very strong chain of narrators. In spite of this the Hanafi mazhab does not give preference to this narration due to some contradictions.

 

ibn Umar (RA) narrates that Raful Yadain takes place only at the beginning of Salaah. (Mudawinatul Kubra vol. 1 pg. 71)

 

Imam Malik (RA) has mentioned in his Muwatta from ibn Umar (RA) that Rasulullah (Sallah Allahu alayhi wa sallam) used to raise his two hands in line with his shoulders when beginning Salaah and when he used to raise his head from Ruku he used to raise his hands in a similar manner. (Muwatta Imam Malik pg. 59 Iftitahus Salaah)

 

In the six most authentic books of Hadith, the narrations of ibn Umar (RA) have been mentioned in which Raful Yadain has been mentioned at the time of Takbeer Oola, Ruku and coming up from Ruku.

 

Raful Yadain occurred in four places, in the beginning of salaah, going into Ruku, coming up from Ruku and when getting up from the Qaidah Oola. (Babur Raful Yadain iza Qaama minar Rakataini vol. 1 pg. 102)

 

ibn Umar narrates that there ids Raful yadayn at the time of going into Sajdah. (Juz Raful Yadain)

 

These are some of the contradictions and inconsistencies of the narrations of Abdullah ibn Umar; it is therefore better to leave out Raful Yadain.

 

Furthermore, the narration of leaving out Raful Yadain is more in accordance with the Holy Quran. The Holy Quran mentions, 'Stand before Allah with a devout frame of mind (2:238). This verse advises that a person stands before Allah with total concentration and that a person makes the least amount of movements so that his concentration does not waiver.

 

The narration of ibn Masood (RA) has no inconsistencies and nowhere has it been narrated that he practiced against what has been narrated from him, as is the case in the narrations of ibn Umar (RA).

 

Many senior Sahaaba should not make Raful Yadayn. In Sharhul Maanil Aathar (Tahawi), it is narrated from Aswad (RA) that I have seen Umar (RA) raising his hands in the first Takbeer and then he did not repeat thereafter. It is also mentioned that Ali (RA) used to raise his hands in the first Takbeer of salaah and thereafter not raise his hands. In the same manner, it is narrated from Ibrahim that he said that Abdullah ibn Masood (RA) would not raise his hands for anything in Salah except in the beginning of salaah. (Babut Takbeer lir Ruku'I wat Takbeer lis Sujood war Raf minar Ruku hal ma'a zalika rafun am laa vol. 1 pg. 164)

 

Umar, Ali, Abdullah ibn Massood (RA) were the Fuqahaa of the Sahabah who, with out a doubt, had the most understanding of Din and these illustrious companions of Rasulullah (Salla Allahu alayhi wa sallam) left out the practice of Raful Yadain. Many of the other illustrious companions as well as Tabi?een used to leave out the practice of Raful Yadain.

 

Nabi (Salla Allahu alayhi wa sallam) has mentioned that those who are adults and those who have understanding of deen should be close to me. Who would know better about the Salaah of Rasulullah (Salla Allahu alayhi wa sallam) that these senior Sahabah?

 

The two great seats of knowledge in the Islamic world, Madinah Munawwarah and Kufa, practiced upon leaving out Raful Yadain. In Bidayatul Mujtahid, Allamah Rashid (RA) has written that Imam Malik (RA) had chosen to leave out Raful Yadain when he saw that the practice of the people of Madinah was to leave out the practice of Raful Yadain.

 

The people of Kufa also did not practice upon Raful Yadain. Mohammad bin Nasr Marwazi Shafi had written that no city was as unanimous on leaving out Raful Yadain as the people of Kufa. Hence, when these two great seats of knowledge did not practice upon this, Tawatur Amali is also established.

 

Once in Makka Mukarrama, Imam Abu Hanifa (RA) and Imam Awzaai, two illustrious Ulama met and discussed Raful Yadain. Imam Awzaai mentioned to Imam Abu Hanifa, what is wrong with the people of Kufa that they do not raise their hands in Salaah at the time of Ruku and at the time of coming up from Ruku? Imam Abu Hanifa (RA) answered that there is nothing authentic from Rasulullah (Salla Allahu alayhi wa sallam) regarding Raful Yadain. Upon this Imam Awzaai (RA) countered that Zuhri has narrated to me on the authority of Salim and he on the authority of his father (Ibn Umar) that Nabi (Salla Allahu alayhi wa sallam) used to raise his hands when he commenced Salaah and at the time of Ruku and at the time of coming up from Ruku. Upon this , Imam Abu Hanifa (RA) countered that Hammad (RA) narrated on the authority of Ibrahim, he on the authority of Alqama and he on the authority of Ibn Massood that Nabi (Salla Allahu alayhi wa sallam) did not raise his hands except at the time of beginning Salaah and he should not repeat anything of this (Raful Yadain). Upon this narration, Imam Awzaai commented that I have narrated to you from the authority Zuhri from Salim from his father and you have narrated from Hammad from the authority of Ibrahim. The objection of Imam Awzaai was that his chain of narrators was more higher because in his chain of narrators right until the Sahabi there were only two mediums, Zuhri and Salim; in Imam Abu Hanifa's (RA) chain, there were three mediums, Hammad, Ibrahim and Alqama. The narration of O'zaee should be preferred. Upon this Imam Abu Hanifa (RA) answered that Hammad was a greater Faqih (scholar) than Zuhri and that Ibrahim was a greater Faqih than Salim and that Alqama was not less in knowledge and understanding than Ibn Umar, although Ibn Umar (RA) had the companionship and virtue. Upon this Imam O'zaee kept quiet. Imam Sarakhsi and Sheikh Ibn Humam (RA), after narrating this incident have written that Imam Abu Hanifa (RA) had preferred his narration because of the understanding (faqaahat) of the narrators. (Mabsoot of Imam Sarakhsi vol. 1 pg 14 & Fathul Qadeer of Ibn Humam vol. 1 pg. 219)

 

Abu Nuaim had mentioned in Hilyatul Auliya (vol. 2 pg. 98) that it is narrated from Qaboos bin Abu Dhibyan, that I asked my father the reason he used go to Alqama and leave the companions of Nabi (Salla Allahu alayhi wa sallam). Abu Dhibyan answered, I have seen the companions of Nabi (Salla Allahu alayhi wa sallam) asking Alqama and seeking Fatwas from him. The deep insight of Alqama is understood from this.

 

We also have to consider that Imam Abu Hanifa (RA) had given preference to that narration where the narrators had more knowledge and understanding than that narration which had fewer narrators. The point of preference is understood from what Nabi (Salla Allahu alayhi wa sallam) has mentioned that there are some narrators of knowledge who narrate their knowledge to those who have more understanding than them. The deep insight in knowledge is a quality, which is desired, and a point of preference. (Riyadhus Saliheen – Kitabul Ilm Hadith 1389 & Tirmidhi Hadith 2659 Babu Ma Ja'a fil Hathi Ala Tableeghi As Simaai vol. 2 pg. 94))

 

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

Source

[ummtaalib]

The Question of Raf-ul-Yadain (Raising the Hands in Salaah) THE HANAFI VIEW

 

 

Published by theMajlis.net

 

 

INTRODUCTION

In recent times there has sprung up a sect which has styled itself with the misleading title Salafis . The salient feature of the members of this sect is their venom for Taqleed or the Islamic concept of following the illustrious Aimmah-e-Mujtahideen . While they in general denounce all the Math-habs, they entertain a special aversion for Hadhrat Imaam A'zam Abu Hanifah (rahmatullah alayhi).

 

The main item of the Salafi prpaganda is to disseminate the idea that a great part of the Hanafi teachin is the product of Imaam Abu Hanifah's opinion. They baselessly and maliciously claim that there is neither Qur'aanic nor Hadith evidence for many of the teachings of the Hanafi Math-hab. In fact, they perpetrate the slander of falsely claiming that many of Imaam Abu Hanifah's teachings are in open conflict with the Ahaadith of Rasulullah (salallahu alayhi wassallam). One such false accusation pertains to the practice of Rafa' Yadain .

 

Rafa' Yadain in the context of this treastise is the practice of raising both hands before and after ruku' during Salaat. The modernist misguided and ignorant Salafis content that the Hanafi Math-hab has no narrational evidence for this practice which according to them is purely the product of Imaam Abu Hanifah's opinion. They seek to bamboozle ignorant and unwary people by summarily dismissing as weak and fabricated the Ahaadith which the Hanafis present as the basis of their view. The aim of this treatise is only to expose the falsity of the Salafi charge.

 

The purpose of this treatise is not to refute the Shaafi practice of Rafa' Yadain . The Ahlus Sunnah Wal Jama'ah comprises the four Math-hab ? Hanafi, Shaafi, Maaliki, and Hambali. All four are on the Haqq (Truth) nothwithstanding differences. This treastise is not an attempt to show that the Shaafi practice of Rafa' Yadain is baseless. Far from it. Both Math-habs ? in fact all four Math-habs ? have their respective Qur'aanic and Hadith proofs for their teachings. Thus, the attempt is not to wean followers of the other Mathaa-hib form their Math-habs. The aim is not to convince Shaafis or Hambalis to renounce their practices of Rafa' Yadain . Our prupose is merely to expose the falsity of the Salafis and to debunk their baseless charge against the Hanafi Math-hab.

 

Rasulullah (salallahu alayhi wassallam) has warned that the Ummah will be split into 73 sects, of which 72 will be assigned to Jahannum. Only one sect - the Ahlus Sunnah Wal Jama'ah, viz., the followers of the four Math-habs is today's context ? will be the Naaji (saved) group. These modernist Salafis who are anti-Math-hab, are within the fold of the 72 doomed sects. The common factor of all the 72 doomed sects is their aversion for the Salf-e-Saaliheen ? the Pious Predecessors who lived in the first three initial epochs of Islam known as Quroon-e-Thalaathah. The Imaam of the Math-habs are of this glorious age.

 

Insha'Allah, we shall from time to time publish booklets and articles to expose the deviation of the modernist Salafi group and to prove that all teachings of the Hanafi Math-hab are the products of the Qur'aan and Sunnah.

 

• NARRATIONAL EVIDENCE PART1
• NARRATIONAL EVIDENCE PART2
• CONCLUSION

[ummtaalib]

Translation by Zameelur Rahman of Raf' al-Yadayn section from I'la as-Sunan

sunniforum.com

 

Chapter on Not Raising the Hands in other than the Opening & the Command to be Still in Salah

By ‘Allamah Zafar Ahmad al-‘Uthmani

Translated by Zameelur Rahman

1. Narrated from Tamim ibn Tarafah from Jabir ibn Samurah (Allah be pleased with him): He said:

Allah‟s Messenger (Allah bless him and grant him peace) came out to us and said: “Why do I see you raising your hands like they are the tails of wild horses? Be still in Salah!” Muslim narrated it (1:181).

I say: The evidence adhered to in this hadith is his (Allah bless him and grant him peace) statement, “Be still in Salah,” as it proves the obligation of stillness and that raising the hands in Salah negates this [stillness].

If it is said that his (Allah bless him and grant him peace) statement, “Why do I see you raising your hands like they are the tails of wild horses?” was said specifically with respect to raising [the hands] upon salam as clarified in a second hadith, which is Muslim’s narration from ‘Ubayd Allah ibn al-Qibtiyyah from Jabir ibn Samurah, he said: “We would, when praying with Allah’s Messenger (Allah bless him and grant him), say ‘al-salamu ‘alaykum wa rahmat Allah, al-salamu ‘alaykum wa rahmat Allah,’” and he gestured with his hands to the side, “so Allah’s Messenger (Allah bless him and grant him peace) said: ‘Why do you gesture with your hands like they are the tails of wild horses?’”
 

 

translation-of-ila-al-sunan-section-on-raf-al-yadayn.pdf