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Rafayadain
“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.

There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:

1) The Prophet [May Allah bless Him and grant Him peace] used to do this.

1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.

3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]

4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.

However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.

Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?

The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.

In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.

Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!

Analysis of those narrations which prove raf’ul- yadain

Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:

I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.

[Muslim & Bukhari, Chapter Raf’ul-yadain]

Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yad

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Rafayadain
“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.

There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:

1) The Prophet [May Allah bless Him and grant Him peace] used to do this.

1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.

3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]

4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.

However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.

Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?

The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.

In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.

Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!

Analysis of those narrations which prove raf’ul- yadain

Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:

I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.

[Muslim & Bukhari, Chapter Raf’ul-yadain]

Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yad

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Monday, 31st October 2016 Home :: Bookmark :: Al Quran :: Media Library :: Books Library :: Question Answers :: Android Apps HomeAl QuranMedia LibraryMasjid e Habib Q/ADars e Bahar e ShariatDars e FiqahSpeechesBooks LibraryEnglish BooksNews & EventsArabic BooksUrdu BooksQuestion AnswersKhazeena EmanPersonalitiesIslamic EventsEnglish ArticlesUrdu ArticlesSister SectionPast EventsAbout usAndroid AppsSpeechesMufti Akhtar RazaAllama Shah Turabul HaqAllama Mujeeb Ali RazaviAllama Maulana Shafi OkarviAllama Mufti Manzoor FaiziAllama Kokab Nooranimore...Hamd o NaatOwais Raza QadriZubair MecciSyed Fasihuddin SoharwardiSyed Rehan QadriMehmood ul Hasan AshrafiKhursheed Ahmedmore...Newsletter Join Mailing List Printer Friendly Send to Friend Rafayadain“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:1) The Prophet [May Allah bless Him and grant Him peace] used to do this.1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated. In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!
Analysis of those narrations which prove raf’ul- yadain

Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:

I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.

[Muslim & Bukhari, Chapter Raf’ul-yadain]

Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yad

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