Author: Ghulam Mustafa Zaheer Amn Puri━━━━━━━━━━━━━━━━━━━
The Practice of Raf' al-Yadain is Established by Mutawatir Hadiths
The practice of raising hands when going into Ruku (bowing) and when rising from Ruku is established through Mutawatir (continuously reported) Hadiths.
Hafiz Dhahabi (d. 748 AH) regarded Raf' al-Yadain as "Sunnah Mutawatirah" (a continuously reported Sunnah).
[Siyar A'lam al-Nubala: 5/293]
Allama Zarkashi writes:❝In claiming that the Hadiths of raising hands other than for Takbir Tahrimah do not reach the level of Tawatur, there is doubt, and the statement of Imam Bukhari in the book Raf' al-Yadain clearly indicates their Tawatur.❞
[Al-Mu'tabar fi Takhreej Ahadith al-Minhaj wal-Mukhtasar li-Zarkashi: 136] Hafiz Ibn Hajar states:❝In claiming that Ibn Kathir said that the Hadith of raising hands at the beginning of prayer is Mutawatir while the Hadith of raising hands during Ruku is not, there is doubt, for all who narrated the first also narrated the second except a few.❞
[Muwafaqat al-Khabar al-Khabar li-Ibn Hajar: 1/409]
The opponents of Raf' al-Yadain have no authentic, specific evidence. Below is an unbiased examination of the Hanafis' evidence:
Evidence No. 1Sayyiduna Abdullah bin Mas'ud (رضي الله عنه) narrates:
❝He used to raise his hands at the first Takbir, then did not do it again.❞
[Musnad Ahmad: 1/388, 441 | Sunan Abi Dawud: 748 | Sunan Nasai: 1927 | Sunan Tirmidhi: 257]
Commentary:
This narration is "weak" because it includes Sufyan Thawri, who is unanimously regarded as a Mudallis (one who practices tadlis – omitting a narrator) and narrates using “an” (from) in all the chains, without confirming his hearing. According to the principle:
Imam Abdullah bin Mubarak (d. 181 AH) asked Imam Hushaym bin Bashir (d. 183 AH) why he practiced tadlis, and he replied:❝Two of your elders, Imam A'mash and Imam Sufyan, have also practiced tadlis.❞
[Al-Kamil li-Ibn Adi: 1/95, 7/135 — with a sound chain] Imam ‘Ayni Hanafi writes:❝Sufyan is among the Mudallis, and a Mudallis's narration with ‘an’ is not accepted unless his hearing is established from another chain.❞
[Umda al-Qari: 3/112]
This "weak" narration is general, while the Hadiths related to raising hands during Ruku and when rising from it are specific.
Specific evidence takes precedence over general, hence this Hadith cannot be used as proof against Raf' al-Yadain.
The opponents of Raf' al-Yadain should explain why they themselves raise hands in Witr and Eid prayers — except for the first Takbir — ignoring this very Hadith. The Hadith of Ibn Mas'ud in the eyes of Hadith scholars:
Imam Abdullah bin Mubarak said:❝The Hadith of Ibn Mas'ud is not established according to me.❞
[Sunan Tirmidhi (under Hadith 256), Sunan Darqutni: 1/393, Sunan al-Kubra by Bayhaqi: 2/79] Imam Abu Dawud said:❝It is not authentic with these words.❞
Imam Abu Hatim al-Razi said:❝This is a mistake.❞
[Al-‘Ilal: 1/96] Imam Darqutni said:❝The statement of the one who said 'then he did not repeat' is not preserved.❞
[Al-‘Ilal: 5/173] Imam Ibn Hibban said:❝In reality, it is the weakest thing upon which reliance is placed because it has several defects that render it invalid.❞
[Al-Talqees al-Habeer li-Ibn Hajar: 1/222] Note:If someone claims that Imam Tirmidhi declared this Hadith as Hasan, the response is:
Reputable Hanafi books state:❝Ibn Dihyah said in his book Al-‘Ilm al-Mashhur that Imam Tirmidhi declared many Mawdu' (fabricated) and weak narrations as Hasan in his book.❞
[Nasb al-Raya li-Zayla’i: 2/217 | Al-Binaya li-‘Ayni: 2/869 | Maqalat al-Kawthari: 311 | Safa'ih al-Lajin by Ahmad Raza Khan Barelvi: 29] Evidence No. 2Sayyiduna Jabir (رضي الله عنه) narrates:
❝The Messenger of Allah ﷺ came out to us and said:
‘Why do I see you raising your hands as if they are the tails of restless horses? Be calm in prayer!’❞
[Sahih Muslim: 1/181, Hadith: 430] Commentary:This
authentic Hadith does not negate raising hands during Ruku or rising from Ruku.The consensus of Hadith scholars is that this Hadith refers to gestures made during Tashahhud and Salam, not when standing.
Another narration supports this, found in Musnad Ahmad [5/93], with the words:And it is further confirmed by Sayyiduna Jabir bin Samurah (رضي الله عنه):
❝When we prayed with the Messenger of Allah ﷺ, we used to say:
‘Peace be upon you, Peace be upon you,’ and he indicated with his hand to the sides.
The Messenger of Allah ﷺ said:
‘Why do you gesture with your hands as if they are the tails of restless horses?
It is sufficient for one of you to place his hand on his thigh and greet his brother to his right and left.’❞
[Sahih Muslim: 1/181, Hadith: 431] This version clarifies the earlier narration.Using it to reject Raf‘ al-Yadain is not valid and not supported by any Hadith authority.
Deobandi scholar Sheikh al-Hind Mahmood Hasan Deobandi says:❝Using this Hadith of restless horses' tails as a response is not justified,
as it pertains to Salam.❞
[Taqrirat Sheikh al-Hind: 65] Mufti Taqi Usmani adds:❝Using this Hadith for Hanafi reasoning is weak and dubious.
The narration of Ibn al-Qabtiyyah specifies it was during Salam.
Therefore, the Hadith clearly relates to raising hands at Salam, not elsewhere.
Hazrat Anwar Shah Kashmiri also did not include this in Hanafi evidences.❞
Imam Ibn Abi al-‘Izz, a respected Hanafi, states:❝The Hadith of Jabir bin Samurah is not strong evidence against Raf‘ al-Yadain.
Calmness in prayer does not negate prescribed movements like Ruku, Sujood, or raising hands,
as these are part of the prayer itself.❞
[Al-Tanbih ‘ala Mushkilat al-Hidaya: 2/570–571]
Despite such clarity, if someone still presents this Hadith against the Prophetic Sunnah of Raf‘ al-Yadain,then it is a case of ignorance, as called out by numerous Hadith scholars.
Hafiz Ibn al-Mulaqqin writes:❝This Hadith relates to Salam, not Ruku.
To use it against Raf‘ al-Yadain is the worst form of ignorance of the Sunnah.
Imam Muslim narrated it with two chains.❞
[Al-Badr al-Munir: 3/485] Imam Nawawi, the great Muslim commentator, agrees:❝Using this Hadith as evidence is surprising and shows ignorance.
There’s no disagreement—it refers to Salam, not Ruku.❞
[Al-Majmu‘: 3/403] Imam Ibn Hibban built a chapter on this Hadith:“Instruction for calmness in prayer refers to gestures during Salam—not during Ruku.”
Imam Bukhari comments:❝This Hadith is about Tashahhud. The Prophet ﷺ forbade raising hands in Tashahhud, not elsewhere.
No one with true knowledge would use it as a proof against Raf‘ al-Yadain.
If it applied to all, then raising hands in Takbir Tahrimah or Eid would also be invalid.❞
[Ja‘z Raf‘ al-Yadain: 61–62]
If raising hands breaks calmness in prayer, why then is it done at the start of prayer, and also in Witr and Eid?
Conclusion:The Hadith of Jabir bin Samurah refers to raising hands during Salam, not during Ruku.
Presenting it against Raf‘ al-Yadain shows misunderstanding—
as confirmed by scholars like Imam Bukhari, Imam Nawawi, Ibn al-Mulaqqin,
and even Deobandi scholars like Mahmood Hasan Deobandi and Taqi Usmani.
Evidence No. 3Sayyiduna Abdullah bin Umar (رضي الله عنهما) narrates:
❝I saw the Messenger of Allah ﷺ raise his hands to the level of his shoulders when he began the prayer, and when he wanted to bow and after rising from Ruku,
he did not raise his hands, nor between the two prostrations.❞
[Sahih Muslim: 1/168, Hadith: 390 | Musnad al-Humaidi: 2/277, Hadith: 614] Commentary:
Only those lacking modesty and honesty in scholarship would cite this Hadith against Raf‘ al-Yadain.No renowned Hadith scholar has ever presented this Hadith to disprove the practice of raising hands.
The phrase "la yarfahuma" (he did not raise them) was originally meant to connect with:
Some later narrators mistakenly connected "la yarfahuma" to the earlier part of the Hadithby dropping the conjunction "wa" that separates the phrases.
However, verified manuscripts such as Musnad Abi ‘Awana contain the correct form.
Six trusted students of Imam Sufyan bin ‘Uyaynah narrated this Hadith using the full phrase: Imam Abu ‘Awana himself affirms:Some narrators omitted the rest of the sentence,
but the correct meaning is that the Prophet ﷺ did not raise his hands between Sajdahs,
not that he abandoned raising hands in Ruku.
Imam Abu ‘Awana even titled a chapter:
Now think:Would a scholar open a chapter proving Raf‘ al-Yadain and then cite a Hadith rejecting it?
That would be like a jewelry shop hanging a sign for meat and vegetables!
Imam Abu ‘Awana further stated that: The narrations of Imam Shafi‘i and Imam Abu Dawud proving raising hands at Rukuare similar in wording and intent to this narration.
Therefore, this Hadith actually stands as evidence for Raf‘ al-Yadain,not against it — contrary to how some wrongly present it.
Evidence No. 4Sayyiduna Abdullah bin Umar (رضي الله عنهما) narrates:
❝I saw the Messenger of Allah ﷺ raise his hands to the level of his shoulders when he began the prayer...
and when he wanted to bow and after rising from Ruku, he did not raise his hands, nor between the two prostrations.❞
[Musnad al-Humaidi: 2/277, Hadith: 614] Commentary: Citing this Hadith against Raf‘ al-Yadain is a violation of academic honesty,because the manuscript of Musnad al-Humaidi used here is a tampered version published by Habib al-Rahman Azmi.
What’s surprising?More ancient and authentic manuscripts—like:
Zahiriya 603 AH, written by Ahmad bin Abdul Khaliq, Zahiriya 689 AH, copied by Ahmad bin Nadr al-Duqouqi,—were ignored in favor of a corrupted version that includes many errors.
The same Hadith, from the authentic Musnad al-Humaidi,is also found in Al-Musnad al-Mustakhraj ‘ala Sahih al-Imam Muslim by Abu Na‘im al-Isfahani [2/12].
And that version clearly includes the wording:
This version of narration supports Raf‘ al-Yadain,and directly refutes the argument made by Habib al-Rahman Azmi and others who rely on the flawed manuscript.
No classical Hadith scholar — nor any classical Hanafi imam —ever presented this narration as evidence against raising hands.
Why not
Because the authentic copies have always been available.
It is clear that the narration from Musnad al-Humaidi actually supports Raf‘ al-Yadain,and has nothing to do with negating it.
Evidence No. 5Sayyiduna Bara bin Azib (رضي الله عنه) narrates:
❝The Messenger of Allah ﷺ used to raise his hands near his ears when he started the prayer,
then he would not repeat it.❞
[Sunan Abi Dawud: 749 | Sunan Darqutni: 1/293 | Musnad Abi Ya'la: 1690] Commentary: The chain of this narration is weak. The consensus of Hadith scholars is that this narration cannot be relied upon.Its narrator, Yazid bin Abi Ziyad, has multiple issues:
He was: Of poor memory A Mudallis (practiced tadlis) A Mukhtalit (mixed up narrations) Accused of Shi’i inclinations Let's look at scholars’ assessments: Hafiz Ibn Hajar says:❝He is weak. His memory deteriorated in old age. He started accepting suggestions. He was also a Shi’ite.❞
[Taqreeb al-Tahdheeb: 7717]❝The majority consider his Hadith to be weak.❞
[Hady al-Sari: 459] Al-Busiri:❝The majority have declared him weak.❞
[Zawaid Ibn Majah: 2/549]
Imam Darqutni:❝He is weak and makes many mistakes.❞
[Su’alat al-Barqani: 561]
Hafiz Dhahabi:❝He is not precise. That’s why Bukhari and Muslim did not rely on him.❞
[Siyar A‘lam al-Nubala: 6/129] Imam Ahmad bin Hanbal:❝Not trustworthy for Hadith.❞
[Al-Jarh wa al-Ta‘deel: 9/265]
Imam Abu Hatim:❝He is not strong.❞
[Al-Jarh wa al-Ta‘deel: 9/265] Imam Nasa’i:❝He is not strong.❞
[Al-Du‘afa wal-Matrukin: 651] The majority of the Hadith scholars grade him as unreliable,while only a few isolated scholars call him trustworthy — and their opinions carry no weight in front of the majority.
Conclusion:
This Hadith is weak by consensus.It was narrated by Yazid bin Abi Ziyad after his memory had deteriorated.
Additionally, the Hadith is general, while those proving Raf‘ al-Yadain during Ruku are specific.And as a rule:
Specific evidences take precedence over general ones. Imam Ibn Hibban explains:❝The people of Iraq relied on this narration to negate raising hands in Ruku,
but this addition — “then he did not repeat it” — was something suggested to Yazid by Kufans later, and he accepted it.
He never narrated it this way in his early days.❞
[Al-Majruhin: 3/100] Al-Khatib al-Baghdadi states:❝The addition about not repeating raising hands is not established.
It was added by Yazid after his memory deteriorated.❞
[Al-Mudraj: 1/369] Hafiz Ibn Hajar concludes:❝The consensus of Hadith scholars is that the words “then he did not repeat it”
were inserted into the Hadith by Yazid bin Abi Ziyad himself.❞
[Talqees al-Habeer: 1/221] Evidence No. 6Sayyiduna Bara bin Azib (رضي الله عنه) narrates:
❝I saw the Messenger of Allah ﷺ raise his hands when he began the prayer,
then he did not raise them again until he finished.❞
[Sunan Abi Dawud: 752 | Musnad Abi Ya‘la: 1689 | Sharh Ma‘ani al-Athar: 1/224] Commentary: The chain of this narration is weak due to its narrator Ibn Abi Layla,who has been classified as weak by the majority of Hadith scholars.
Imam Abu Dawud clearly states:❝This Hadith is not authentic.❞
Imam Ahmad bin Hanbal said:❝Ibn Abi Layla had a poor memory.❞
[Al-‘Ilal: 1/143] Imam Bayhaqi remarked:❝His condition among Hadith scholars was even worse than that of Yazid bin Abi Ziyad.❞
[Ma‘rifat al-Sunan wal-Athar li-Bayhaqi: 2/419] Therefore, this narration is unanimously unreliable and cannot be used to negate Raf‘ al-Yadain. Evidence No. 7Sayyiduna Bara bin Azib (رضي الله عنه) narrates:
❝The Messenger of Allah ﷺ used to raise his hands to his shoulders when he began the prayer,
then he would not raise them again until he finished the prayer.❞
[Musnad Abi Hanifa li-Abi Na‘im: 156] Commentary: This chain is severely weak, as it contains Abu Hanifa Nu‘man bin Thabit,who is regarded as weak in the science of Hadith by unanimous consensus.
No reliable Hadith Imam has ever authenticated a chain through Abu Hanifa.Those who cite this narration bear the burden of proof, which they cannot fulfill.
Thus, using this narration as evidence against Raf‘ al-Yadain is both methodologically flawed and rejected. Evidence No. 8Sayyiduna Abdullah bin Mas'ud (رضي الله عنه) narrates:
❝I prayed with the Prophet ﷺ, with Abu Bakr, and with Umar,
and they did not raise their hands except at the first Takbir when starting the prayer.❞
[Sunan Darqutni: 1/295, Hadith: 1120 | Musnad Abi Ya'la: 5039] Commentary: This narration is severely weak, and its chain includes Muhammad bin Jabr Yamami,who has been criticized by majority of Hadith scholars.
Hafiz Haythami says:❝He is weak according to the majority.❞
[Majma' al-Zawaid: 5/346] He has been condemned by: Imam Ahmad bin Hanbal Imam Bukhari Imam Yahya bin Ma'in Imam Nasa’i Imam Darqutni Imam Jawzjani Imam ‘Amr bin Ali al-Fallas…and others.
Imam Darqutni wrote:❝Muhammad bin Jabr Yamami was alone in narrating this, and he was weak.❞
[Sunan Darqutni: 1/295] Imam Ahmad bin Hanbal:❝This Hadith is rejected. I strongly reject it.❞
[Al-‘Ilal: 1/144] Imam Aqeeli:❝He is not followed in this Hadith or generally.❞
[Al-Du‘afa: 4/42] Imam Hakim:Declared the chain weak.
[Ma‘rifat al-Sunan wal-Athar li-Bayhaqi: 2/425] Hafiz Ibn al-Jawzi:❝This Hadith is not authentic.❞
[Al-Mawdu‘at: 2/96] Imam Abu Hatim al-Razi:❝His narrations from Hamad are confusing.❞
[Al-Jarh wa al-Ta‘deel: 7/219] This Hadith is also from Hamad, so the criticism is directly applicable.
Interesting Dilemma:Muhammad bin Jabr Yamami claimed:
❝Abu Hanifa stole the books of Hamad from me.❞
[Al-Jarh wa al-Ta‘deel: 8/450] Now think:If Muhammad bin Jabr is trustworthy, then Abu Hanifa is accused of theft.
But if you defend Abu Hanifa, then this narration becomes invalid.
This narration is not only weak, but also general,while the Hadiths that affirm raising hands at Ruku and rising from it are specific.
And remember:
Specific evidence overrides general evidence in Usul al-Hadith. Plus:If this Hadith were sound, why do many who follow it still raise their hands in Witr and Eid prayers?
The practice of raising hands has been authentically narrated fromSayyiduna Abu Bakr as-Siddiq (رضي الله عنه).
[Al-Sunan al-Kubra li-Bayhaqi: 2/73] Evidence No. 9Imam Ibn Abi Shaybah reported:
Ibn Fudail narrated from ‘Ata’ from Sa’id bin Jubair from Ibn Abbas (رضي الله عنهما):
❝He said: Raising hands is done in seven places:
➊ When standing for prayer
➋ When seeing the House (Ka‘bah)
➌ On Safa and Marwa
➍ In Arafat
➎ In Muzdalifah
➏ At the Jamarat
➐ And at the time of prayer❞
[Musannaf Ibn Abi Shaybah: 2/235–236] Commentary: The chain of this narration is weak because of ‘Ata’ bin al-Sa’ib,who—despite being originally reliable—became Mukhtalit (i.e. his narrations got mixed up) in his later years.
And Ibn Fudail narrated from him after this deterioration.
Scholars on this issue: Imam Yahya bin Ma'in:❝‘Ata’ bin al-Sa’ib became Mukhtalit.❞
[Al-Jarh wa al-Ta‘deel: 6/335] Imam Ahmad, Abu Hatim, and Darqutni also agree. [Al-Jarh wa al-Ta‘deel: 6/334 | Al-‘Ilal: 5/186, 8/288]🗣 Abu Hatim al-Razi explicitly says:
❝What Ibn Fudail narrates from him is confused.❞
[Al-Jarh wa al-Ta‘deel: 6/334]This specific criticism makes the chain unreliable.
However, a separate narration gives clarity:Abu Hamzah (Imran bin Abi ‘Ata’, considered reliable) says:
❝I saw Ibn Abbas (رضي الله عنهما) raise his hands:
➤ When he began the prayer
➤ When he went into Ruku
➤ When he raised his head from Ruku❞
[Musannaf Ibn Abi Shaybah: 1/239 — with a sound chain] This proves two things:➊ Sayyiduna Ibn Abbas believed in Raf‘ al-Yadain during Salah.
➋ He practiced it after the Prophet ﷺ passed away, proving it was not abrogated.
Note:A marfu‘ (Prophet-attributed) version of this narration also exists,
but it too is weak due to:
Muhammad bin Abdulrahman bin Abi Layla• Declared weak by majority
• Known for poor memory
Hafiz Ibn Hajar:❝Weak and had poor memory.❞
[Talqees al-Habeer: 3/22] Ibn Kathir:❝He is not relied upon.❞
[Tuhfat al-Talib: 345] Imam Tahawi (a Hanafi):❝Highly confused in Hadith.❞
[Mushkil al-Athar: 3/226] Anwar Shah Kashmiri (Deobandi):❝He is weak according to me, and the majority agree.❞
[Fayd al-Bari: 3/168] Additional flaw:
Al-Hakam bin ‘Utaybah is a Mudallis narrating with “‘an”. Even Imam ‘Ayni, a Hanafi authority, considered him a Mudallis. [‘Umda al-Qari: 21/248]Also see: [Asma’ al-Mudallisin li-Suyuti: 96]
Evidence No. 10It is narrated from ‘Abbad bin Zubair:
❝The Messenger of Allah ﷺ would raise his hands when starting the prayer
and then would not raise them in any act until he finished.❞
[Al-Khilafiyat lil-Bayhaqi | Nasb al-Raya li-Zayla‘i: 1/404] Commentary:
This Hadith is classified as fabricated (Mawdu‘). Hafiz Ibn Qayyim decisively writes:❝It is fabricated.❞
[Al-Manar al-Munif, p. 139] Several issues cast doubt on this narration:➤ The identity of ‘Abbad bin Zubair is unclear.
Which person with this name is meant? There are multiple narrators named ‘Abbad bin Zubair.
Assuming it is ‘Abbad bin Abdullah bin Zubair is speculative and unverified.
➤ The narrator Muhammad bin Ishaq needs clarification.
If it refers to the famous historian, his narration is already problematic without affirmation of hearing (sama‘).
➤ The chain includes Hafs bin Ghiyath,
who is a Mudallis (one who omits narrators) and narrates using “‘an,”
which makes the chain weak unless hearing is confirmed — which it is not.
Further reflection:Why do those who cite this narration still raise hands in Witr and Eid prayers?
This contradiction highlights the weakness of relying on such claims.
In the science of Hadith: When a general narration contradicts a specific one,
the specific evidence always takes precedence. And all the narrations proving Raf‘ al-Yadain during Ruku and rising from it are specific,while this fabricated narration is general — and false.
A Call to ThoughtDear brothers and sisters,
We have now presented both sides' evidence with clarity and integrity.
The responsibility is now yours:
Study the arguments honestly. Reflect with fear of Allah ﷻ. Ask yourself: Who is truly upholding the Sunnah? Some demand impossible things like: This reveals a dangerous misunderstanding of Hadith sciences. The truth is: Those who ask such questions are not following the way of believers.They’ve veered off the path, knowingly or unknowingly.
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