SOME DAEEF HADEETH’S REGARDING TARK RAFAYADEIN (RAISING HANDS BEFORE ,AFTER RUKOO).

SOME DAEEF HADEETH’S REGARDING TARK RAFAYADEIN (RAISING HANDS BEFORE ,AFTER RUKOO).

ASSALAM ALAYKUM WARAHMATULLAHI WABARAKATUHU.

Narrated Tariq: ‘Abdullah said, “The best talk is Allah’s book (Qur’an), and the best guidance is the guidance of Muhammad(P.BU.H).”

SAHIH BUKHARI (Volume 8 Book #73, Hadith #120)

There is indeed the best example for you to follow in the Messenger of Allah (Mohamed saws), for every such person who looks forward to Allah and the Last Day, and remembers Allah much.

(SURAH AL AHZAB 33 VERSE: 21)

_______________________________________________________________________________________

THEIR DALEEEL:-

Narrated Al-Bara’ ibn Azib: When the Apostle of Allah (peace_be_upon_him) began prayer, he raised his hands up to his ears, then he did not repeat.

ABU DAWOOD (Book #3, Hadith #0749)
ABU DAWOOD (Book #3, Hadith #0751)

THIS HADITH DEPENDING UPON NARRATOR, YAZEED BIN ABI ZIYAAD Al-QARSHI Al-HASHMI, WHO WAS DA’AEF AND SHI’AA NARRATOR.

INTRODUCTION OF YAZEED BIN ABI ZIYAAD Al-QARSHI Al-HASHMI IN FIELD JARAH AND TADEEL:

JARAH (CRITICISIM):

ABU HATIM AL-RAZI SAID :-

He is not the memorizer, He is not strong

(AL-JARAH WAL TADEEL 265/9)

YAHYA BIN MA’EEN SAID:

His hadith are not evidence, He is not strong, Da’eef in Hadith.

( Al-KAMIL LA IBN ADI 2729/7)

ABU ZU’RAH SAID:

Lenient, Write his ahadith, and he is not Hujja

(Al-JARAH WAL TADEEL)

IBN AL-MUBARIK SAID:

He is discarded

(Al-DUF’A AL-KABEER LIL UKAILI380)

WAKEE SAID:

He is nothing

(SAME REF)

AL-NISAI SAID:

He is nothing

(AL-DU’FA WAL MATROKEEN 651)

IBN HAZAM SAID::

Da’eef

(AL-MUHALLA 484/7)

AL-BAIHAQI SAID:

Not strong

(AL-KUBRA (26/2)

AL-HAITHAMI SAID:

Da’eef

(AL-MAJMA AL-ZAWAID (71/5))

IBN KATHIR:

Da’eef

(TAFSIR IBN E KATHIR(112/4, 98/2)

IBN AL-TARKAMANI (HANAFI) said:

Weakened

(AL-JOHAR AL-NAQI 208/2)

IBN QAII’ SAID:

Da’eef

(TAHDEEB AT-TEHDEEB (288/11)

AL-DAHABI SAID:

Famous Weak memorizor

(AL-MUGHNI FI AL-DUF’A 710)

IBN AL MADINI SAID:

He weakened him

)AL-DUF’A LIL UKAILI 380/4)

We came to know that according to the Majority of Scholars, Yazeed bin Abi Ziyaad al-Haashmi is Da’eef. The reason of his weakness is his weak memorization, and excessive mistakes. The scholars who declared him to be Siqqah or Suduq, their saying, due to going against the Majority, is rejected.

IMAM BUSAIRI SAID :-

Yazeed bin Abi Ziyaad: “The Jumhoor has declared him to be Da’eef”.

(ZAWAID IBN MAJA 2116)

HAFIDH IBN HAHAR SAID:

“And Jumhoor has declared his Hadith to be Da’eef.

(HADI AL-SARI PG 459)

ASHRAF ALI THANVI DEOBANDI SAID :-

The Hadith of Sunan Abu Dawud is Da’eef due to the weakness of Yazeed bin Abi Ziyaad.

(NASHAR AL TAYYIB FI ZIKAR AL -NABI AL-HANEEN PG 244)

IBN AL-MULQAN SAID:

This hadith is Da’eef, with the consesus of the Huffaz of Hadith.

(AL-BADAR AL-MUNEER 487/3)

_______________________________________________________________________________________

Yazeed bin Abi Ziyaad has narrated this Hadith after his Deterioration.:-

Sufyaan bin Uyainah said: “Yazeed bin Abi Ziyaad narrated a Hadith to us in Makkah:

There is no mentioning of not doing rafa yadain in this ancient hadith.

[Kitaab al-Majroheen 100/3]

Sufyan Bin Uyainah said:

I came to Kufa and met Yazeed bin Abi Ziyaad. I heard him narrating this Hadith, and he added the phrase of “ثُمَّ لَا يَعُودُ” (did not repeat it) in it. I think Kufis had suggested him, meaning they inculcated these words on his tongue.

[Kitab al-Umm Vol 1, Pg 104]

Imam Daraqutni also said :-

At the end of his age, Yazeed added these words by accepting the suggestions.

[Sunan Al-Daraqutni 294/1]

Hafidh Ibn Hibban said:

“Kufis have presented this Hadith for the negation of the rafa yadain of before and after ruku’, and the addition of “ثُمَّ لَا يَعُودُ” (did not repeat it) was not present in this Hadith. Kufis inculcated these words on Yazeed bin Abi Ziyaad, at the end of his age, as a suggestion. Thus Yazeed accepted this suggestion, as Sufyaan bin Uyainah has described that: he had seen him narrating this hadith without these words in Makkah, and the one whose ploy is knowledge; they never present such ahadith as evidence”.

[Al-Majroheen Vol 3, Pg 100]

From these affirmations of Muhadditheen, we came to know that Yazeed bin Abi Ziyaad used to narrate this hadith without the words “did not repeat it” in the beginning era of his age, later when his Hafdha got deteriorated due to his oldness, he added these words of not doing it, by accepting the suggestion of his friends and people. Therefore, taking evidence from this hadith is not permissible.

The following Muhadditheen have confirmed the weakness of this hadith:

Sufyan bin Uyainah,Al-Shafa’ee,Al-Humaidi,Ahmed bin Hanbal,Yahya bin Ma’een,Ad-Daarimi,Al-Bukhari,Ibn Abdul Barr,Al-Baihaqi,Ibn al-Jawzi
Not a single Imam or Muhaddith has ever authenticated this hadith.

There is the ijma of Imams and Muhadditheen on the saying that: the phrase “did not repeat it” in this hadith is Mudraj.[Mudraj (def): an addition to the hadith interpolated by one of its narrators, in this case Yazid, and therefore not from the words or actions of the Prophet (SAW).

Hafidh Ibn Hajr said:

“There is the ijma of Huffaz of Hadith that the phrase “did not repeat it” in this hadith is the Mudraj of Yazeed. Shu’bah, Thawri, Khalid and Zuhair have narrated it from him without this phrase.

[Al-Talkhis al-Khabir 221/2] “Al-Mudraj ilal Mudraj” [By Al-Suyooti, Pg 19, H 4]

Therefore, this Mutabi’at is Rejected. Its real dependency is on the teacher of Muhammad bin Abi Laila, “Yazeed bin Abi Ziyaad al-Kufi” who is Da’eef, and. With All these proofs we come to know that The Hadeeth of Baraa bin ‘Aazib on Rafa Yadain is very weak and cannot be considered as evidence in response to the proven Sunnah of Rafa Yadain from the Prophet (s.a.w)

_______________________________________________________________________________________

Narrated Abdullah ibn Mas’ud: Alqamah said: Abdullah ibn Mas’ud said: Should I pray in the way the Apostle of Allah(peace_be_upon_him) had performed it? He said: He prayed,raising his hands only once.

ABU DAWOOD (Book #3, Hadith #0747)

It was narrated from ‘Alqamah, that Abdullah said:
“Shall I not tell you about the prayer of the Messenger of Allah (P.B.U.H)? He stood and raised his hands the first time and then he did not do that again.”

SUNAN NASEEI (Vol. 2, Book 1, Hadith 1027)
SUNAN NASEEI (Vol. 2, Book 2, Hadith 1059)
SUNAN TIRMIDHI (59/1, H. 257 and said it is Hasan)
IBN HAZAM AL MUHALLA (87, 88/4, and said it is Sahih)

Tahqeeq:

This hadith, due to a very grave defect, is Ma’lool. And its Sanad and Matan both are Da’eef.The followng Imams have declared it to be Da’eef and Ma’lool:The majority of Muhadditheen have declared this hadith to be Da’eef and Ma’lool:

Abdullah bin al-Mubarak said:

The Hadith of Ibn Mas’ood is not established.

[Sunan Tirmidhi 59/1]

Some people from the modern era, have tried to remove this Jarh of Imam Ibn al-Mubarak from this Hadith, but the following Imams, and Muhadditheen have attributed this jarah on this hadith to Imam Ibn al-Mubarak:

Tirmidhi [Sunan 59/1]
Ibn al-Jawzi. [Al-Tahqeeq 278/1]
Ibn Abdul Hadi. [Al-Tanqeeh’ 278/1]
Nawawi. [Al-Majmoo’ Sharh al-Madhab 403/3]
Ibn Qudamah. [Al-Mughni Vol 1, Pg 295]
Ibn Hajr. [Al-Talkhis al-Khabir 222/1]
Al-Shawkani. [Nail al-Awtaar 80/2]
Al-Baghwi. [Sharh as-Sunnah 25/3]
Baihaqi. [Al-Sunan al-Kubra 79/2]

No Imam of Hadith has ever said that this Jarh is not related to the Hadith of Ibn Mas’ood.

Al-Imam al-Shafa’ee :-

Has refuted all the ahadeeth of not doing rafa yadain by saying that they are not established.

[See: Kitab al-Umm Vol 7, Pg 201]


Imam Ahmed bin Hanbal:-

Has criticized this Hadith.

[See: Juz Rafa Yadain: 32]

Imam Abu Haatim ar-Raazi said:

This is a mistake, and it is said the mistake is from ath-Thawri for a group of people have narrated from ‘Asim and all of them have said, “that the Prophet (SAW) stood in prayer and he raised his hands, then he performed the ruku’ and placed his hands together between his knees.” Not one of them narrates what ath-Thawri reports.”

[Illal al-Hadith 96/1]

Imam Ad-Daruqutni said,

‘it is not established’.

[Al-Illal by Daraqutni Vol 5, Pg 73]

Imam Ibn Hibban, said:

This is the best narration that the people of Kufah narrate with regards to negating raising the hands in prayer at the ruku’ and at rising from it. In reality it is the weakest of things to depend on because it has defects that invalidate it’

[Al-Talkhis al-Khabir 222/1]

Imam Abu Dawud said:

This Hadith is a summary of a long hadith, and it is not sahih with these words.

[Sunan Abu Dawud, Vol 1, Pg 478]

Imam Abu Dawud and the Hadith of Ibn Mas’ood:

Some people in the 14th century have refused from the Jarah of Imam Abu Dawud on this Hadith, and by collecting some mistakes of the author of Mishkat, they have decided that this Jarah from Imam Abu Dawud is his Wahem. Though, the following Scholars have attributed this saying to Imam Abu Dawud:

Ibn al-Jawzi. [Al-Tahqeeq fi Ikhtilaaf al-Hadith 278/1]
Ibn Abdul Bar al-Andalusi. [Al-Tanqeeh’ 278/1]
Ibn al-Mulqan. [Al-Badar al-Muneer, Vol3, Pg 493]
Ibn al-Qattan al-Faasi. [Bayaan al-Wahem wal aihaam fi kitaab al-ahkaam 365/3]
Shams ul-Haqq Azeem Abadi. [Awn al-Ma’bood Vol 3, Pg 449]

So we came to know that this saying is of Imam Abu Dawud, and is related to this Hadith.

Abu Bakr Ahmed bin Umer al-Bazzar have criticized this Hadith.

[Al-Baher al-Zarkhar Vol 5, Pg 47]

Muhammad bin Wadaah has declared all the ahadith of not doing rafa yadain to be Da’eef.

[Al-Tamheed 220/9]

Imam Bukhari :-

Has declared this Hadith to be Da’eef.

[See: Juz Rafa Yadain 32, and Talkhis al-Kahbir]

Zaila’ee (Hanafi) narrated from Ibn al-Qattan al-Faasi that,

he declared this addition (of not doing rafa yadain again) to be a Mistake.

[Nasb ur-Rayaa 395/1]

Abdul Haqq al-Ashbaili said:

It is not sahih.

[Al-Ahkaam al-Wasta Vol 1, Pg 367]

Ibn al-Mulqan :-

Has declared it Da’eef.

[Al-Badar al-Muneer 492/3]

Al-Haakim:-

Declared it Da’eef.

[Al-Khalafiyat by Baihaqi with reference to Badar al-Muneer 493/3]

Imam al-Nawawi said:

All the scholars are agreed upon its weakness

[Al-Khulasa al-Ahkaam 354/1]

Imam Al-Daarimi :-

Has declared it Da’eef.

[Tahdheeb al-Sunan 449/2]

Al-Baihaqi :-

Declared it Da’eef.

[Tahdheeb al-Sunan 449/2]

Muhammad bin Nasr al-Marwazi

Has declared this Hadith to be Da’eef.

[Nasb ur-Rayaa 395/1]

Ibn Qudamah said:

It is Da’eef.

[Al-Mughni Vol 1, Pg 295]

They all were the great and famous scholars of the Muslim nation. Their unification on declaring this hadith to be Da’eef and ma’lool is far more superior to the authentication of Tirmidhi and Ibn Hazam. Therefore, this Hadith, without any doubt, is Da’eef.
If the expert scholars of the defects of Hadith, were to declare the hadith of a trustworthy narrator to be Da’eef, even then their tahqeeq will be accepted, because they are the experts in finding out the defects of Hadith, and their research on ahadith is evidence for us.

_______________________________________________________________________________________

This (Hadith) is depended upon Sufyaan ath-Thawri as it is proven from its Takhreej.

Sufyan Ath-Thawri besides being a Trustworthy, Memorizer of Hadith, and Pious, He was also a Mudallis.

[See: Taqreeb at-Tahdheeb 2445]

The following Scholars have declared him to be Mudallis:

1. Imam Yahya bin Sa’eed al-Qattan. [Kitaab al-Illal wa ma’rifat al-rijal 207/1]
2. Imam Bukhari. [Al-Illal al-Kabeer by Tirmidhi 966/2]
3. Yahya bin Ma’een. [Al-Jarah wal Ta’deel 225/4]
4. Abu Mahmood al-Maqdasi. [Qasidah fil Mudalliseen Pg 47]
5. Ibn al-Tarkamani Hanafi. [Al-Jawahir al-Naqi Vol 8, Pg 262]
6. Ibn Hajr al-Asqalani. [Tabaqaat al-Mudalliseen Pg 32]
7. Al-Dhahabi. [Seer A’lam al-Nabula 242/7]

Abu Bakr al-Seerfi said in Kitaab Al-Dalaail that:

Every narrator whose Tadlees gets proven from Da’eef narrators, then his narrations will not be accepted until he says: “Haddathani, or Sami’tu”. Meaning when he affirms his hearing only then his narration will be accepted.

[See: Al-Nakt by al-Zarkashi Pg 184]

Salaah ud-Deen al-Alaai said in) that:

“Sufyan ath-Thawri used to do Tadlees with those Majhul people who were not known”

Jaami al-Tahseel fi Ahkaam al-Maraseel (Pg 99)

Hafidh Ibn Rajab said:

Sufyaan ath-Thawri and others used to do tadlees even with those whom they never heard.

(Sharh Illal al-Tirmidhi 358/1)

Qastalani said:

Sufyan ath-Thawri is a Mudallis, and the “An-ana” of Mudallis is not acceptable, unless if its affirmation gets proven.

[Irshad al-Saari Sharh Sahih Bukhari Vol1, Pg 286]

Shaikh Abdur-Rehmaan Al-Mu’allami Al-Yamani,

Has also declared this hadith to be da’eef due to the “AN-ana” of Sufyaan.

[Al-Tankeel bima fi Taneeb al-Kawthari mn al-abateel 2, Pg: 20]

The “AN-ana” of a Mudallis:

Imam Ibn al-Salah said:

“The ruling concerning such narrators is that, the only hadith that will be accepted from them is where they affirm their hearing. Imam Shaf’aee has said this thing for every person, who commits Tadlees even once.

[Muqaddimah Ibn al-Salah, Pg 99]

Imam Yahya bin Ma’een said:

“The Mudallis is not a proof in his Tadlees.”

(Al-Kifaayah (p.362) and Sharh Ellal at-Tirmidhee (1/353) and (1/357-358)

Therefore, this “mu-AN-an” narration of Sufyan ath-Thawri (Rahimahullah) (who used to do tadlees from Du’fa and Majaheel) is Da’eef. In presence of the Sahih ahadith, the existance or non-existance of Da’eef hadith is equal.

Imam Nawawi said:

Acting upon the (sahih) ahadith of rafa yadain is superior, because they contain the confirmation, while this (the hadith of Sufyan) is negation. Thus confirmation will take precedence over negation due to it being excessive in knowledge.

[Al-Majmoo’ Sharh Madhab 403/3]

____________________________________________________________________________________

Some scholars have said that this hadith means that Ibn Mas’ood raised his hands only once with the First Takbeer, not again and again. (Meaning the rafa yadain of first takbeer was done only once by him).

[See: Mishkaat al-Masaabih Pg 77, H. 809]

Imam Nawawi said:

Our companions have said that if this hadith was authentic, then its meaning would be that, he did not used to do rafa yadain again and again, in the beginning of the prayer and in the beginning of other rakahs. (It does not have to do anything with the rafa yadain of ruku), from this Ta’weel, all the ahadeeth will be followed.

[Al-Majmoo 403/3]

_______________________________________________________________________________________

MANY BROTHERS’/SISTER’S DO QUOTE SAHIH MUSLIM,SUNAN NASEEI HADEETH OF JABIR BIN SAMURAH R.A TO PROVE TARK RAYAFADEIN (RAISING HANDS BEFORE ,AFTER RUKOO).LET US EXAMINED WHAT SCHOLAR HAS TO SAY REGARDING THE HADEETH OF JABIR BIN SAMURAH R.A.

Jabir b. Samura reported:

The Messenger of Allah (may peace be upon him) came to us and said: How is it that I see you lifting your hands like the tails of headstrong horses? Be calm in prayer.

SAHIH MUSLIM (Book 4, Hadith 864)

It was narrated that Jabir bin Samurah said:

“The Messenger of Allah (sallallahu ‘alaihi wa sallam) came out to us and we were raising our hands during the Salah. He said: ‘Why are you raising your hands while praying, like the tails of wild horses? Stay still when you are praying.'” (Sahih)

SUNAN NASEEI (Vol. 2, Book 3, Hadith 1185).

TEHQEEQ:-

Jabir b. Samura reported:

When we said prayer with the Messenger of Allah (may peace be upon him), we pronounced: Peace be upon you and Mercy of Allah, peace be upon you and Mercy of Allah, and made gesture with the hand on both the sides. Upon this the Messenger of Allah (may peace be upon him said: What do you point out with your hands as if they are the tails of headstrong horses? This is enough for you that one should place one’s hand on one’s thigh and then pronounce salutation upon one’s brother on the right side and then on the left.

SAHIH MUSLIM (Book 4, Hadith 866)
SAHIH MUSLIM (Book 4, Hadith 867)

It was narrated that Jabir bin Samurah said:

“We used to pray behind the Messenger of Allah (sallallahu ‘alaihi wa sallam) and we would greet (others) with our hands. He said: ‘What is the matter with those who greet (others) with their hands as if they were tails of wild horses? It is sufficient for any one of you to put his hand on his thigh and say: “As-salamu ‘alaikum, as-salamu ‘alaikum.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 3, Hadith 1186)

It was narrated that Ubaidullah bin A-Qibtiyyah said:

“I heard Jabir bin Samurah say: ‘When we prayed behind the Prophet (P.B.U.H) we used to say: Asalamu ‘alaykum, as-salamu ‘alaykum ( Peace be upon, peace be upon you)” -and Mis’ar (one of the narrators) pointed with his hand to the right and the left. He (P.B.U.H) said: ‘What is the matter with these people who wave their hands as if they are the tails of wild horses? It is sufficient for one to place his hands on his thighs and to say the salam to his brother to his right and left.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 3, Hadith 1319)

It was narrated that Jabir bin Samurah said:

“I prayed with the Messenger of Allah (P.B.U.H) and when we said the salam we used to gesture with our hands: ‘Asalamu alaykum wa rahmatullah (peace be upon, peace be upon you).’ The Messenger of Allah (P.B.U.H) looked at us and said: ‘What is the matter with you, pointing with your hands as if they are the tails of wild horses? When any one of you says the salam, let him turn to his companions and not gesture with his hand.'” (Sahih)

SUNAN NASEEI (Vol. 2, Book 3, Hadith 1327)

The phrase, “أَذْنَابُ خَيْلٍ شُمُسٍ” (Tails of horses), is present in all three narrations of Sahih Muslim,Sunan Naseei, which is a clear evidence that all these hadiths are talking about only one incidence, therefore; taking evidence from it, is absolutely rejected.All the Muhadditheen say that this hadith is related to Tashahhud. It is not in the prohibition of the rafa yadain of before and after ruku’. No one amongst the Khair ul-Quroon has ever taken evidence from this Hadith against the rafa yadain.

The following Muhadditheen have brought this hadith under the chapter of Salaam (at the end of prayer). No Muhaddith ever brought this hadith under the chapter of prohibition of doing rafa yadain before and after ruku’. From the Ijmaa of Scholars, we came to know that this hadith is related to Tashahhud, and it has nothing to do with the rafa yadain of before and after ruku’.

Imam Nawawi. [Sahih Muslim with the Sharh of Imam Nawawi Vol 4, Pg 152]
Imam Abu Dawud. [Sunan Abu Dawud: 998, 999]
Imam al-Nasai. [H. 1185]
Imam Tahawi. [Sharh Ma’ani al-Athaar, Vol1, Pg 268, 269]
Bayhaqi. [Al-Sunan al-Kubra Vol2, pg 181]

HAFIDH IBN HAJR ASQALANI :

“It is not right to take evidence from this Hadith (of Jaabir bin Samurah), because the first hadith is a shortened version of the second Hadtih”

[Al-Talkhis al-Khabir, Vol1, Pg 221]

IMAM BUKHARI :

The one who depends upon the hadith of Jabir bin Samurah for forbidding the raising of hands at ruku‘, then there is not for him a portion of knowledge, for this is well-known, having no difference of opinion over it that it was in the state of tashahhud.”

[At-Talkhis al-Khabir Vol1, Pg 221, Juz Rafa Yadain: 37]

IMAM IBN HIBBAN:

“mentioning the [full] narration is necessary to explain the previously mentioned summarised narration because the people were commanded with tranquillity in prayer at the point of indicating at the taslim, not the raising which is established at ruku‘.”Then he narrates the like of what Muslim narrates.

[Sahih Ibn Hibban 178/3, H. 1877]

IMAM NAWAWI:

“The one, who takes evidence from this Hadith for not doing rafa yadain before and after ruku, has done an act of major ignorance. Doing rafa yadain before and after ruku’ is Sahih and proven which can not be refuted…..

[Al-Majmoo’ Sharh al-Madhab Vol 3, Pg 403]

HAFIDH IBN AL-MULQAN:

“Taking evidence from this Hadith is a very serious and bad Jahalat, which has been added to the Sunnah of the Messenger of Allah (peace be upon him), because this hadith is not narrated regarding the rafa yadain of before and after ruku, Instead they (the sahaba) used to point with their hands in Salam…. There is no difference of opinion among the (Scholars) regarding it. The one who has a very little relation with hadith, even he accepts this.

[Al-Badar al-Muneer Vol3, Pg 485]

Hafidh Abdul Manan Nurpuri wrote in his letter to Abdul-Rasheed Kashmiri that:

“In the narration of Jabir bin Samurah, there is not even a hint on the prohibition of the rafa yadain of ruku, even when the incidences are considered to be multiple, because in one narration, the rafa yadain of Salam not being mentioned in it, does not necessitate that it means the rafa yadain of ruku. Therefore; making it an evidence of the prohibition of rafa yadain in ruku is nothing but ignorance.”

NOTE:-

If this hadith is on the prohibition of doing rafa yadain, then why do the opposers of rafa yadain do rafa yadain in the first takbeer, Witr and Eidayn,Funeral Prayer??If Rafa yadain of ruku is prohibited with this hadith, then the above mentioned rafa yadain should also be prohibited.If the rafa yadain of this hadith is taken to be the rafa yadain of before and after ruku’, then that means doing rafa yadain is a very scurrilous act; and since the rafa yadain is proven from the prophet (peace be upon him) through mutawaatir narrations, then it would mean that Prophet (peace be upon him) acted upon a scurrilous action, which can not be expected from the prophet, so we came to know that this is not the rafa yadain of before and after ruku. Otherwise, we would have to consider the act of prophet to be scurrilous, about which we can’t even think.

CONCLUSION:-

There is not a single saheeeh mutawwir hadeeth to prove Tark Rafayadein (RAISING OF HANDS BEFORE ,AFTER RUKOO).

ALLAH SWT KNOWS BEST.

Posted on July 9, 2012, in SALAH (PRAYER) and tagged , , , , . Bookmark the permalink. 2 Comments.

  1. Alhamdullah for the comprehensive work because it has cleared my minds on that hadith on horse tail .jazakhallahu khair.may Allah continue to show us the right path.

  1. Pingback: DESCRIPTION OF PROPHET MUHAMMED P.B.U.H. PRAYER!! « Islah

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: