Is the Abandonment of Raf'ul Yadain Proven from the Quran and Hadith?

Authored by: Hafiz Zubair Ali Zai, Pakistan [May Allah bless his soul]

Question:​

Is the abandonment of Raf'ul Yadain proven from the Quran and Hadith or not? According to a fatwa by the Muqallideen: The abandonment of Raf'ul Yadain is proven from the Quran and Hadith. It discusses the disapproval of and the ruling on abandoning Raf'ul Yadain. Please present an answer in the light of clear evidence.

Answer:​

Bismillah ir-Rahman ir-Rahim, Jawab-ul-Jawab, Amabad:
There are many types of Raf'ul Yadain, such as:
  1. Raf'ul Yadain with Takbir Tahrimah.
  2. Raf'ul Yadain before and after Ruku.
  3. Raf'ul Yadain during Sujood.
  4. Raf'ul Yadain during Tashahhud, as practiced by the Shia.
  5. Raf'ul Yadain during Du'a.
  6. Raf'ul Yadain for scratching the head and beard, etc.
↰ The “Non-Ahl-e-Hadith” individual did not clarify what they meant by "abandonment of Raf'ul Yadain" in their claim that it is proven from the Quran and Hadith. Obviously, in the field of knowledge, an ambiguous and unclear claim holds no weight. In contrast, the claim of the Ahl-e-Hadith is clear and precise:
❀ The Prophet Muhammad (صلى الله عليه وسلم) performed Raf'ul Yadain before and after Ruku. For evidence of this claim, see [Sahih Bukhari 738] and [Sahih Muslim 390/22].
❀ After the demise of the Prophet Muhammad (صلى الله عليه وسلم), the Companions (رضي الله عنهم) performed Raf'ul Yadain, such as Abdullah ibn Umar (رضي الله عنه). See [Sahih Bukhari 739].
❀ The Tabi'in (رحمهم الله) also performed Raf'ul Yadain, for example:◈ Muhammad bin Sirin [Musannaf Ibn Abi Shaybah: 1/235 and its chain is authentic].◈ Abu Qilabah [also, and its chain is authentic].◈ Wahb bin Munabbih [Musannaf Abdul Razzaq: 2/69 and its chain is authentic].◈ Salim bin Abdullah bin Umar [Juz' Raf'ul Yadain by Bukhari: 62 and its chain is Hasan].◈ Qasim bin Muhammad [also: 62].◈ Mak-hool [also: 62], among others (رحمهم الله اجمعین).
↰ The practice that the Prophet Muhammad (صلى الله عليه وسلم), the Companions (رضي الله عنهم), and the Tabi'in (رحمهم الله) performed during the best generations without any opposition or negation, and whose abandonment or abrogation is not proven by any evidence, hence declaring it abandoned or abrogated and claiming “disapproval” has no substantial weight in the court of scholarly justice.
↰ There are many evidences supporting the non-abandonment and non-abrogation of Raf'ul Yadain before and after Ruku. Refer to:● The book "Nurul A'inain fi Ithbat Raf'ul Yadain"● The verified treatise of the leader of the believers in Hadith, Imam Bukhari (رحمه الله), "Juz' Raf'ul Yadain."

For now, two important evidences are presented, proving the continuity of Raf'ul Yadain.

First:​

It is narrated from Uqbah bin Amir (رضی اللہ عنہ) that in prayer, whoever makes (prescribed) gestures, earns a reward for every gesture, receiving a good deed or a rank for each finger.
[Al-Mu'jam al-Kabir by Tabarani, Volume 17, Page 297, Hadith 819, and its chain is Hasan]

↰ Hafiz al-Haythami has declared its chain as "Hasan" [Majma' al-Zawaid: 103/2].
↰ This narration is considered Marfu’ in judgment and is narrated Marfu’ from the Prophet (صلى الله عليه وسلم).
[Al-Silsilah al-Sahihah by Shaykh al-Albani, Volume 3, Hadith 3286, referring to Al-Fawa'id by Abu Uthman al-Bahiri and Al-Daylami, Volume 4, Page 344].
↰ From this, it is evident that Raf'ul Yadain is a virtuous act, and ten good deeds are rewarded for each (prescribed) Raf'ul Yadain. It is well known that narrations of rewards and good deeds are not abrogated. Allah wishes for His servants to earn abundant rewards.

Second:​

When Ibn Umar (رضی اللہ عنہ) saw someone (other than a Companion) not performing Raf'ul Yadain before and after Ruku, he would throw pebbles at them.
[Juz' Raf'ul Yadain: 15, and its chain is authentic]
↰ It is evident that compelling some people of the Tabi'in era to perform Raf'ul Yadain by throwing pebbles at them after the demise of the Prophet (صلى الله عليه وسلم) is proof that Raf'ul Yadain was neither abandoned nor abrogated.

Muqallideen’s Argument:​

Hadith Number 1:​

From Jabir bin Samurah: He said, "The Messenger of Allah (صلى الله عليه وسلم) came out to us and said: 'Why do I see you raising your hands like the tails of wild horses? Be calm in prayer.'"
[Sahih Muslim, Volume 1, Page 181, Abu Dawud: Volume 1, Page 150, Nasa'i: Volume 1, Page 176, Tahawi Sharif: Volume 1, Page 158, Musnad Ahmad: Volume 5, Page 93, and its chain is authentic].
↰ In the narration of Jabir bin Samurah (رضی اللہ عنہ), there is no mention of Raf'ul Yadain before and after Ruku. Many evidences clearly prove that this narration does not relate to Raf'ul Yadain before and after Ruku. Some of these evidences are as follows:
  1. The narration itself specifies that this Raf'ul Yadain was during the Tashahhud while saying Salam, as practiced by the Shia.
    [Sahih Muslim, Hadith: 431/121, 120]
    This means that this Hadith is in refutation of the Shia practice, which some Deobandi, Barelvi, and some obstinate Hanafi individuals use against Ahl-e-Hadith. Using a Hadith that refutes the Shia against Ahl-e-Hadith is highly reprehensible.
  2. In Musnad Ahmad, the same narration mentions that "they were sitting."
    [Musnad Ahmad: 5/93, Mukhtasar]
  3. There is consensus that this narration pertains to Tashahhud.
    [Juz' Raf'ul Yadain: 37, Al-Talkhis al-Habir: 1/221, Hadith 328]
    And it is acknowledged by both groups that consensus is a proof.
  4. Scholars like Imam Nasa'i, Imam Abu Dawud, and others have categorized this under the chapter of Salam.
  5. No Muhaddith has mentioned this narration in the chapter of abandoning Raf'ul Yadain.

Muqallideen in their Fatwa State:​

Prayer begins with Takbir and ends with Salam. [3] Performing Raf'ul Yadain at any point within it, whether at the start of the second, third, or fourth Rak'ah, or while going into or rising from Ruku, has been disapproved by the Prophet (صلى الله عليه وسلم). He compared it to the act of animals and stated it goes against tranquility, and then commanded to perform prayer calmly without Raf'ul Yadain. The Quran emphasizes tranquility in prayer, as Allah says: "Stand before Allah with devout obedience."

↰ To claim that the actions of our beloved Prophet Muhammad (صلى الله عليه وسلم) are like the tails of wild horses is extremely wrong and condemnable.
↰ Scholars of truth have severely criticized those who use this Hadith to argue for abandonment or abrogation, considering their act as the worst type of ignorance.
[Al-Majmoo' Sharh al-Muhadhdhab: 4/403]
↰ Several non-Ahl-e-Hadith scholars have criticized the use of this narration to argue for the abrogation of Raf'ul Yadain, for instance:
◈ Mahmood Hasan (رحمه اللہ) Deobandi states:
"Responding with the narrative of the tails of wild horses is not justified according to fairness because it pertains to Salam."
[Al-Ward al-Shadhi on Jami' al-Tirmidhi, Page 63, Taqrirat Sayyidna Sheikh al-Hind, Page 65]
◈ Mufti Muhammad Taqi Usmani Deobandi states:
"But in fairness, the argument of the Hanafis from this Hadith is dubious and weak."
[Dars-e-Tirmidhi: 2/36]
↰ If this Hadith were to prove the absolute abrogation or prohibition of Raf'ul Yadain, then why do Hanafi, Deobandi, and Barelvi individuals perform Raf'ul Yadain during Takbir Tahrimah, Witr, and Eid prayers?
↰ None of the narrators of this Hadith, such as Imam Ahmad bin Hanbal (رحمه اللہ) and others, have used this Hadith to declare Raf'ul Yadain as abrogated or abandoned.

One narration states that the Messenger of Allah (صلى الله عليه وسلم) said:​

"What is the matter with those who raise their hands in prayer like the tails of wild horses?"
[Musnad Ahmad: 5/102, Hadith 21281, and its chain is authentic]
↰ This indicates that prayer only ends after the Salam.

Abdullah bin Mas'ud (رضی اللہ عنہ) states:​

"The key to prayer is purity, its Ihram is the Takbir, and its conclusion is the Salam."
[Al-Sunan al-Kubra by Al-Bayhaqi: 2/6, and its chain is authentic]
↰ This shows that Salam is a part of the prayer.

Muqallideen in their Fatwa State:​

Look, Allah and His Messenger have commanded tranquility in prayer, and the Prophet (صلى الله عليه وسلم) stated that performing Raf'ul Yadain during prayer goes against tranquility.
The meaning of "Qanitin" has never been stated to be "one should not perform the prescribed Raf'ul Yadain in prayer." The narration attributed to Ibn Abbas (رضی اللہ عنہما) in this regard is false. If "Qanitin" meant that, then why do the Hanafis, Deobandis, and Barelvis perform Raf'ul Yadain in the Eid and Witr prayers and during Takbir Tahrimah?

Clear Notification:​

Deobandi and Barelvi individuals claim to be followers of Imam Abu Hanifa (رحمہ اللہ). Therefore, it is incumbent upon them not to become their own jurists but to substantiate their assertions with an authentic chain of narration from their alleged Imam. They must prove that Imam Abu Hanifa deduced the abandonment or abrogation of Raf'ul Yadain from the verse "قوموا لله قانتين" and the Hadith of Jabir (رضی اللہ عنہ). If they fail to establish this despite their claim of following him, it is a clear indication that they are attempting to become jurists themselves.
In an authentic Hadith, it is mentioned that people used to speak during the prayer. The verse "قوموا لله قانتين" was revealed, and people were commanded to observe silence.
[Sahih Bukhari: 4534 and Sahih Muslim: 539]
↰ This means that this noble verse is related to observing silence in prayer, not to Raf'ul Yadain. Remember, reciting in one's heart or with a moving tongue does not contradict silence, as mentioned in the Hadith where the Prophet (صلى الله عليه وسلم) would recite "اللهم باعد بيني و بین خطایاي" during periods of silence.
[Sahih Bukhari: 744 and Sahih Muslim: 598]
↰ Abdullah ibn Abbas (رضی اللہ عنہما) used to recite "قوموا لله قانتين" and he himself performed Raf'ul Yadain before and after Ruku.
[Musannaf Abdul Razzaq: 2/69, Hadith 2523, and Musannaf Ibn Abi Shaybah: 1/235, Hadith 2431, and its chain is authentic; Juz' Raf'ul Yadain by Bukhari: 21 and Masail Ahmad, Narrated by Abdullah: 1/244]

Muqallideen in their Fatwa State:​

Hadith Number 2:​

Ibn Abbas (رضی اللہ عنہما) said: "Those who do not raise their hands in their prayers."
[Musnad Imam Azam, Page 227]
↰ This narration is not found in "Musnad Imam Azam." The chain of the book titled "Musnad Imam Azam" relies on Abdullah bin Muhammad bin Ya'qub al-Harithi. See the introduction of Musnad Imam Azam in Urdu [Page 26] and Arabic [Page 27]. This mentioned Harithi was a liar and an expert in fabricating Hadiths.
[Mizan al-I'tidal: 2/296, Lisan al-Mizan: 3/348-349, and Al-Kashf al-Hathith An-Man Rumi bi Wadh al-Hadith: Page 248, Entry 411]
Therefore, the entire book titled "Musnad Imam Azam" is fabricated and concocted. Imam Abu Hanifa (رحمہ اللہ) is innocent of this book. Alhamdulillah.

Muqallideen in their Fatwa State:​

Hadith Number 3:​

Abdullah (رضی اللہ عنہ) narrated from 'Alqamah that he said: "Shall I not lead you in the prayer of the Messenger of Allah (صلى الله عليه وسلم)?" Then he prayed and only raised his hands once.
[Musnad Ahmad: Volume 1, Pages 388, 442]
This narration is weak for two reasons:
First: Sufyan Thawri is a Mudallis (one who practices Tadlis).
Hanafi Imam 'Aini (رحمہ اللہ) wrote about Sufyan Thawri: "Sufyan is among the Mudallisin, and the narration with 'an' (from) is not a proof unless his hearing is proven by another route."
[Umdat al-Qari, Volume 3, Page 112, Chapter of Ablution Without an Event]
This means Sufyan (Thawri) is from the Mudallisin, and his 'an' (from) narrations are not accepted unless his hearing is explicitly stated in another chain. Sufyan Thawri used to practice Tadlis from weak narrators.
[Mizan al-I'tidal: 2/169, Entry 3322]
◈ Abu Bakr al-Sayrafi wrote in Kitab al-Dala'il: "Every person whose Tadlis from unreliable narrators is proven, only his narration with 'Hadathani' or 'Sam'atu' (I heard) is accepted."
[Sharh Alfiya al-Iraqi / Al-Tabsirah wa al-Tadhkirah, Volume 1, Pages 184-185, and Al-Ta'sis fi Mas'alat al-Tadlis: Page 37, Published by Muhaddith: January 1996]
↰ From this, it is also clear that Sufyan Thawri (رحمہ اللہ) is among the third category of Mudallisin.
◈ Imam Hakim's (رحمہ اللہ) support is also evident from Hafiz Ibn Hiban, who wrote: "As for the Mudallisin who are trustworthy and just, we do not consider their narrations unless they explicitly state their hearing in what they narrate, such as Thawri, A'mash, Abu Ishaq, and others like them."
[Al-Ihsan: 1/92, and the authenticated version: 1/161]
For a detailed discussion, read "Nur al-Ainain" and "Al-Ta'sis."
Second: This narration has been declared weak by Imam Ahmad, Abu Hatim al-Razi, Al-Daraqutni, Abu Dawud, and other major Muhaddithin. Refer to my book "Nur al-Ainain fi Mas'alat Raf'ul Yadain."
[Old Edition: Pages 97-99, Second Edition: Pages 119-124, and Third Edition: Pages 115-119]
For authentic narrations regarding Raf'ul Yadain before and after Ruku, study Sahih Bukhari, Sahih Muslim, Sahih Ibn Khuzaymah, Sahih Ibn Hibban, and Nazm al-Mutanathir min al-Hadith al-Mutawatir.
May Allah grant us the understanding. Ameen.
◈ Imam Shafi'i (رحمہ اللہ) states: "Everything I say that is contrary to the authentic Hadith of the Prophet (صلى الله عليه وسلم), the Hadith of the Prophet (صلى الله عليه وسلم) is foremost, and do not follow me."
[Adab al-Shafi'i wa Manaqibuhu by Ibn Abi Hatim, Page 51, and its chain is authentic]
 
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