Top 10 Hanafi Arguments Against Rafa Yadain (Raising Hands) in Salah

Author: Ghulam Mustafa Zaheer Amn Puri​

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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).

Reference: 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.

Reference: 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.

Reference: Muwafaqat al-Khabar al-Khabar li-Ibn Hajar: 1/409

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Examination of the Hanafi Evidence​

The opponents of Raf' al-Yadain have no authentic, specific evidence. Below is an unbiased examination of the Hanafis' main arguments.

Evidence No. 1​

Sayyiduna Abdullah bin Mas'ud (رضي الله عنه) narrates:

He used to raise his hands at the first Takbir, then did not do it again.

Reference: 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:
When a trustworthy Mudallis narrates with "an" or "qala" (he said), the Hadith is "weak" unless their hearing is established through another chain.

Imam Abdullah bin Mubarak asked Imam Hushaym bin Bashir why he practiced tadlis, and he replied:

Two of your elders, Imam A'mash and Imam Sufyan, have also practiced tadlis.

Reference: 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.

Reference: 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.

Statements of Hadith Scholars on Ibn Mas'ud’s Report:
- Imam Abdullah bin Mubarak:

The Hadith of Ibn Mas'ud is not established according to me.

Reference: Sunan Tirmidhi (under Hadith 256), Sunan Darqutni: 1/393, Sunan al-Kubra by Bayhaqi: 2/79

- Imam Abu Dawud:

It is not authentic with these words.

- Imam Abu Hatim al-Razi:

This is a mistake.

Reference: Al-‘Ilal: 1/96

- Imam Darqutni:

The statement of the one who said 'then he did not repeat' is not preserved.

Reference: Al-‘Ilal: 5/173

- Imam Ibn Hibban:

In reality, it is the weakest thing upon which reliance is placed because it has several defects that render it invalid.

Reference: Al-Talqees al-Habeer li-Ibn Hajar: 1/222

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Evidence No. 2​

Sayyiduna 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!’

Reference: 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 it refers to gestures made during Tashahhud and Salam, not when standing.

Another narration supports this, found in Musnad Ahmad [5/93], with the words:

While they were seated in Tashahhud.

Also confirmed by 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.’

Reference: Sahih Muslim: 1/181, Hadith: 431

Scholarly Commentary:
- Sheikh al-Hind Mahmood Hasan Hanfi:

Using this Hadith of restless horses' tails as a response is not justified, as it pertains to Salam.

Reference: Taqrirat Sheikh al-Hind: 65

- Mufti Taqi Usmani:

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.

- Imam Ibn Abi al-‘Izz (Hanafi):

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.

Reference: Al-Tanbih ‘ala Mushkilat al-Hidaya: 2/570–571

Imam Ibn al-Mulaqqin:

This Hadith relates to Salam, not Ruku. To use it against Raf‘ al-Yadain is the worst form of ignorance of the Sunnah.

Reference: Al-Badr al-Munir: 3/485

Imam Nawawi:

Using this Hadith as evidence is surprising and shows ignorance. There’s no disagreement—it refers to Salam, not Ruku.

Reference: Al-Majmu‘: 3/403

Imam Bukhari:

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.

Reference: Ja‘z Raf‘ al-Yadain: 61–62

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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 leading scholars such as Imam Bukhari, Imam Nawawi, Ibn al-Mulaqqin, and even Deobandi authorities like Mahmood Hasan Deobandi and Taqi Usmani.

Therefore, the Sunnah of Raf‘ al-Yadain is established by Mutawatir Hadiths, while the objections raised against it are weak and invalid.

Evidence No. 3​

Sayyiduna 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.

Reference: 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 "bayna al-sajdatayn" (between the two prostrations) — meaning the Prophet ﷺ did not raise his hands between the two Sajdahs.

Some later narrators mistakenly connected "la yarfahuma" to the earlier part of the Hadith by 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:

...and he did not raise his hands between the two prostrations.

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:

Explanation of raising hands at the beginning of the prayer, for Ruku, and after rising from Ruku, and that he did not raise them between the two Sajdahs.

It is clear: this Hadith actually supports Raf‘ al-Yadain, not the opposite.

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Evidence No. 4​

Sayyiduna 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.

Reference: 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.

More ancient and authentic manuscripts — such as:
- 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:

And he did not raise his hands between the two prostrations.

Thus, the authentic transmission supports Raf‘ al-Yadain and refutes the claim otherwise.

No classical Hadith scholar — nor any classical Hanafi imam — ever presented this narration as evidence against raising hands, because the authentic manuscripts always showed the correct version.

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Evidence No. 5​

Sayyiduna 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.

Reference: 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: poor memory, tadlis, confusion in narrations, and accusations of Shi’i inclination.

Scholars on Yazid bin Abi Ziyad:
- Ibn Hajar:

He is weak. His memory deteriorated in old age. He started accepting suggestions. He was also a Shi’ite.

Reference: Taqreeb al-Tahdheeb: 7717

- Al-Busiri:

The majority have declared him weak.

Reference: Zawaid Ibn Majah: 2/549

- Darqutni:

He is weak and makes many mistakes.

Reference: Su’alat al-Barqani: 561

- Dhahabi:

He is not precise. That’s why Bukhari and Muslim did not rely on him.

Reference: Siyar A‘lam al-Nubala: 6/129

- Imam Ahmad:

Not trustworthy for Hadith.

Reference: Al-Jarh wa al-Ta‘deel: 9/265

- Abu Hatim:

He is not strong.

Reference: Al-Jarh wa al-Ta‘deel: 9/265

- Nasa’i:

He is not strong.

Reference: Al-Du‘afa wal-Matrukin: 651

The majority of Hadith critics declare him unreliable, and their judgment overrides isolated opinions to the contrary.

Further notes:
- Ibn Hibban:

The people of Iraq relied on this narration to negate raising hands in Ruku, but the 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.

Reference: Al-Majruhin: 3/100

- Al-Khatib al-Baghdadi:

The addition about not repeating raising hands is not established. It was added by Yazid after his memory deteriorated.

Reference: Al-Mudraj: 1/369

- Ibn Hajar:

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.

Reference: Talqees al-Habeer: 1/221

Conclusion:
This Hadith is weak by consensus, corrupted by Yazid’s later memory loss. Furthermore, it is general, while authentic narrations specifying Raf‘ al-Yadain during Ruku are explicit and stronger. As per the principles of Hadith, specific evidence overrides general wording.

Evidence No. 6​

Sayyiduna 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.

Reference: Sunan Abi Dawud: 752 | Musnad Abi Ya‘la: 1689 | Sharh Ma‘ani al-Athar: 1/224

Commentary:
This chain is weak due to Ibn Abi Layla, who is graded weak by the majority of Hadith scholars.

- Abu Dawud:

This Hadith is not authentic.

- Imam Ahmad:

Ibn Abi Layla had a poor memory.

Reference: Al-‘Ilal: 1/143

- Bayhaqi:

His condition among Hadith scholars was even worse than that of Yazid bin Abi Ziyad.

Reference: Ma‘rifat al-Sunan wal-Athar: 2/419

Therefore, this narration is unanimously unreliable and cannot be used to negate Raf‘ al-Yadain.

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Evidence No. 7​

Sayyiduna 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.

Reference: 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 Hadith by the consensus of Hadith critics. No reliable Hadith Imam authenticated a chain through Abu Hanifa in this context. Those who cite this narration bear a burden of proof they cannot meet.

Thus, using this narration as evidence against Raf‘ al-Yadain is methodologically flawed and rejected.

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Evidence No. 8​

Sayyiduna 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.

Reference: Sunan Darqutni: 1/295, Hadith: 1120 | Musnad Abi Ya'la: 5039

Commentary:
This narration is severely weak. Its chain includes Muhammad bin Jabr al-Yamami, criticized by the majority of Hadith scholars.

- Haythami:

He is weak according to the majority.

Reference: Majma' al-Zawaid: 5/346

- Condemned by: Imam Ahmad, Bukhari, Yahya bin Ma'in, Nasa’i, Darqutni, Jawzjani, ‘Amr bin ‘Ali al-Fallas, and others.
- Darqutni:

Muhammad bin Jabr al-Yamami was alone in narrating this, and he was weak.

Reference: Sunan Darqutni: 1/295

- Imam Ahmad:

This Hadith is rejected. I strongly reject it.

Reference: Al-‘Ilal: 1/144

- Aqeeli:

He is not followed in this Hadith or generally.

Reference: Al-Du‘afa: 4/42

- Hakim: Declared the chain weak.

Reference: Ma‘rifat al-Sunan wal-Athar: 2/425

- Ibn al-Jawzi:

This Hadith is not authentic.

Reference: Al-Mawdu‘at: 2/96

- Abu Hatim:

His narrations from Hamad are confusing.

Reference: Al-Jarh wa al-Ta‘deel: 7/219

This report is also general, while the narrations affirming raising hands at Ruku and rising from it are specific; and specific evidence overrides general evidence in Usul al-Hadith.

Moreover, if this report were sound, why do many who cite it still raise their hands in Witr and Eid prayers?

Note as well: the practice of raising hands is authentically narrated from Sayyiduna Abu Bakr as-Siddiq (رضي الله عنه).

Reference: Al-Sunan al-Kubra by Bayhaqi: 2/73

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Evidence No. 9​

Ibn Abi Shaybah reports: 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:
1) When standing for prayer
2) When seeing the House (Ka‘bah)
3) On Safa and Marwa
4) In Arafat
5) In Muzdalifah
6) At the Jamarat
7) And at the time of prayer

Reference: Musannaf Ibn Abi Shaybah: 2/235–236

Commentary:
The chain is weak due to ‘Ata’ bin al-Sa’ib, who became Mukhtalit (mixed up). Ibn Fudail narrated from him after this deterioration.

- Yahya bin Ma'in:

‘Ata’ bin al-Sa’ib became Mukhtalit.

Reference: Al-Jarh wa al-Ta‘deel: 6/335

- Ahmad, Abu Hatim, and Darqutni agree.

Reference: Al-Jarh wa al-Ta‘deel: 6/334 | Al-‘Ilal: 5/186, 8/288

- Abu Hatim:

What Ibn Fudail narrates from him is confused.

Reference: Al-Jarh wa al-Ta‘deel: 6/334

However, a separate narration clarifies the matter:

Abu Hamzah (Imran bin Abi ‘Ata’, 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

Reference: Musannaf Ibn Abi Shaybah: 1/239 — with a sound chain

This proves: (1) Ibn Abbas believed in Raf‘ al-Yadain during Salah; (2) He practiced it after the Prophet ﷺ, showing it was not abrogated.

A marfu‘ version also exists but is weak due to Muhammad bin ‘Abd al-Rahman bin Abi Layla (poor memory; graded weak by the majority).

- Ibn Hajar:

Weak and had poor memory.

Reference: Talqees al-Habeer: 3/22

- Ibn Kathir:

He is not relied upon.

Reference: Tuhfat al-Talib: 345

- Tahawi (Hanafi):

Highly confused in Hadith.

Reference: Mushkil al-Athar: 3/226

- Anwar Shah Kashmiri (Hanfi):

He is weak according to me, and the majority agree.

Reference: Fayd al-Bari: 3/168

Additional flaw: Al-Hakam bin ‘Utaybah is a Mudallis narrating with “‘an.” Even ‘Ayni (Hanafi) lists him among the Mudallisin.

Reference: ‘Umda al-Qari: 21/248; Asma’ al-Mudallisin by Suyuti: 96

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Evidence No. 10​

It 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.

Reference: Al-Khilafiyat lil-Bayhaqi | Nasb al-Raya li-Zayla‘i: 1/404

Commentary:
This Hadith is fabricated (Mawdu‘).

- Ibn al-Qayyim:

It is fabricated.

Reference: Al-Manar al-Munif, p. 139

Multiple problems exist:
- The exact identity of ‘Abbad bin Zubair is unclear.
- The Muhammad bin Ishaq here requires clarity of sama‘; without it, the narration is problematic.
- The chain includes Hafs bin Ghiyath, a Mudallis narrating with “‘an,” without established hearing.

Again: when a general narration contradicts specific, authentic narrations, the specific takes precedence. The narrations proving Raf‘ al-Yadain at Ruku and after rising are specific; this general report is both unauthentic and false.

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A Call to Thought​

We have presented both sides’ evidences with clarity.

- Study the arguments honestly.
- Reflect with fear of Allah ﷻ.
- Ask: Who is truly upholding the Sunnah?

Some demand statements like, “Show where Allah or His Messenger explicitly said: Raf‘ al-Yadain is Sunnah or Fard.” This reflects a misunderstanding of Hadith methodology and the ways rulings are established through cumulative, authentic reports.

The truth is: when properly weighed, the authentic, specific narrations establish the Sunnah of Raf‘ al-Yadain, and the commonly cited objections are weak, general, or fabricated.


Also Read This Article: Rafa Yadain Evidence from Hadith Until Death of Prophet ﷺ