RAF-UL-YADEIN

What does Raf-ul-Yadein mean? Raf-ul-Yadein refers to the action of raising both hands. For the Fuqaha and Muhadditheen, this term signifies raising both hands to the height of the shoulders or the ears at the time of Takbir-e-Tahrimah (the first Takbir of the Salah), before and after the Ruku.

THE POSITION OF THIS PRACTICE

The action of raising the hands before and after the Ruku was a practice followed by Rasulullah (Sallallaahu 'Alaihi Wasallam) and the Sahabah-e-Kiraam (Radiyallahu anhum). Several Ahaadith affirm the existence of this practice. However, the question arises: did it continue to be practised until the wafaat (departure from this world) of Rasulullah (Sallallaahu 'Alaihi Wasallam)? This is where there is divergence among the 'Ulama. This divergence is based on different Ahaadith that highlight distinct aspects. Each Imam (Rahimahullah) or Aalim-e-Mujtahid (Rahimahullah) adopted the practice that he deemed most appropriate based on his Ijtihaad (research).

THE DIVERGENCE AMONG THE A'IMMAH

Imam Shafi'i (Rahimahullah) and Imam Ahmad bin Hambal (Rahimahullah) consider the action of raising the hands before and after the Ruku to be Sunnah. In contrast, according to Imam Abu Hanifah (Rahimahullah) and Imam Malik (Rahimahullah), raising the hands at these times is not Sunnah.

Imam Shafi'i (Rahimahullah) and Imam Ahmad bin Hambal (Rahimahullah) based their opinions on a Hadith reported by Hadhrat Abdullah bin Umar (Radiyallahu anhuma) in Sahih Bukhari and other Hadith collections, in which he states that he saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising both hands to the height of the shoulders at the beginning of the Salah (Takbeer-e-Tahrimah/Ulaa), when entering Ruku, and when rising from Ruku.

As for Imam Abu Hanifah (Rahimahullah), his research led him to conclude that initially, Raf-ul-Yadein was practised more than the three occasions mentioned in the Hadith of Abdullah bin Umar (Radiyallahu anhuma). However, this practice was gradually reduced until it finally remained only at one occasion – the one observed at the time of Takbeer-e-Tahrimah, as reported in a Hadith from Ibn-e-Mas'ud (Radiyallahu anhu).

To What Extent Does This Conclusion of Imam Abu Hanifah Hold Up?

A conclusion which assumes that, with the exception of Raf-ul-Yadein practiced at the time of Takbir Tahrimah, its practice in other postures of Salah has been abrogated. Yet, there is no Hadith reported directly from Rasulullah (Sallallaahu 'Alaihi Wasallam) that explicitly states such abrogation. However, the fact remains that abrogation does not always require a Hadith directly from Rasulullah (Sallallaahu 'Alaihi Wasallam); it may be established through external evidence and contextual indications.

Moreover, an analysis of the Ahaadith relating to Raf-ul-Yadein confirms that abrogation did indeed take place. The supporting facts speak for themselves. Consider, for instance, the example of the number of Takbirat in Salat al-Janazah. Among the Sahabah (Radiyallahu 'Anhum), the number varied from three to nine. This variation continued until the caliphate of Hadhrat Umar (Radiyallahu 'Anhu), who, as Khalifah, gathered the Sahabah and asked them to determine how many Takbirs Rasulullah (Sallallaahu 'Alaihi Wasallam) had recited in the last Janazah prayer he led. The Sahabah concluded that he had recited four Takbirs, and Hadhrat Umar (Radiyallahu 'Anhu) then unified the practice accordingly.

It is noteworthy that no Hadith has been narrated directly from Rasulullah (Sallallaahu 'Alaihi Wasallam) indicating an explicit abrogation of the number of Takbirs. Nevertheless, the Sahabah based their decision on the final practice of Rasulullah (Sallallaahu 'Alaihi Wasallam), and adopted it as the basis for identifying abrogation. This indicates a principle accepted by the consensus of the Sahabah during the time of Hadhrat Umar (Radiyallahu 'Anhu): that the final practice of the Prophet (Sallallaahu 'Alaihi Wasallam) is to be taken as definitive.

This same principle was employed by Imam Abu Hanifah (Rahimahullah) in concluding that the practice of Raf-ul-Yadein underwent a gradual cessation, ultimately remaining only at the time of Takbir Tahrimah. Likewise, the renowned Muhaddith, Imam Bukhari (Rahimahullah), applied this principle in the matter of whether followers (Muqtadis) should sit if the Imam leads Salah while seated. To support his view, Imam Bukhari quoted the statement of his teacher, Al-Humaidi (Rahimahullah), who said:

"The statement of Rasulullah (Sallallaahu 'Alaihi Wasallam) — 'When the Imam leads the Salah sitting, you should also perform it sitting' — was given earlier during his illness. However, later, the Prophet (Sallallaahu 'Alaihi Wasallam) led the Salah sitting while the Sahabah (Radiyallahu 'Anhum) prayed behind him standing. He did not instruct them to sit. Therefore, it is the final practice of Rasulullah (Sallallaahu 'Alaihi Wasallam) that should be adopted."

Here too, we see that Al-Humaidi (Rahimahullah), the teacher of Imam Bukhari (Rahimahullah), identified abrogation based on the final action of the Prophet (Sallallaahu 'Alaihi Wasallam), a method affirmed by Imam Bukhari himself.

In summary, abrogation does not necessarily depend on a direct Hadith from Rasulullah (Sallallaahu 'Alaihi Wasallam). As demonstrated, it can also be established through other valid sources.

THE AHAADITH RELATING TO RAF-UL-YADEIN

In Nasai Sharif, there is a Hadith in which Hadhrat Malik bin Huwairith (Radiyallahu anhu) narrates that he saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his two hands until they were parallel to his earlobes during Salah (at the beginning), when he went into Ruku, when he raised his head from Ruku, when he went into Sajdah, and when he got up from Sajdah. This Hadith is authentic and clearly demonstrates that Rasulullah (Sallallaahu 'Alaihi Wasallam) raised his hands on five occasions during the Salah:

At Takbeer-e-Tahrimah (at the beginning of the Salah)
When entering Ruku
When rising from Ruku
Before the first Sajdah, and
After the first Sajdah.

In Abu Daawud Sharif, Hadhrat Waa’il bin Hujr (Radiyallahu anhu) narrates a Hadith in which he states that Rasulullah (Sallallaahu 'Alaihi Wasallam) raised both his hands (Raf-ul-Yadein) when he got up from Sajdah. In another Hadith from Abu Daawud Sharif, also found in Nasai Sharif, Abdullah bin Tawa’us (Radiyallahu anhu) reports that Raf-ul-Yadein occurred when they stood up from the first Sajdah.

According to Musannaf 'Abdur Razzaaq, Hadhrat Ibn Jurayj reported that he asked Hadhrat 'Ataa (Radiyallahu anhu),"I saw you raising your hands when you began the Salah, when you went into Ruku, when you stood up from the first and second Sajdah, and when you stood up from the second Rak'at."Hadhrat 'Ataa (Radiyallahu anhu) confirmed this.

Upon analysing this Hadith alongside that of Hadhrat Malik bin Huwairith (Radiyallahu anhu), we observe that the instances of Raf-ul-Yadein have increased from five to six in a single Rak'at, as the latter narration indicates Raf-ul-Yadein on an additional occasion—when rising from the second Sajdah.

On further examination of the Hadith of Hadhrat Malik bin Huwairith (Radiyallahu anhu), we find that the number of instances of Raf-ul-Yadein is actually greater than six. The Hadith mentions that Rasulullah (Sallallaahu 'Alaihi Wasallam) performed Raf-ul-Yadein when going into Sajdah and when getting up from Sajdah. Since there are two Sajdahs per Rak'at, the Raf-ul-Yadein is effectively repeated twice during the Sajdah—once before each Sajdah and once after each Sajdah.

Therefore, upon this analysis, the total number of instances of Raf-ul-Yadein can be established as follows:

At Takbeer-e-Tahrimah (at the beginning of the Salah)
Before Ruku
After Ruku
Before the first Sajdah
After the first Sajdah
Before the second Sajdah
After the second Sajdah, and
When getting up for the third Rak'at after Tashahhud.

Thus, it can be concluded that Raf-ul-Yadein occurred for each Takbeer (Allahu Akbar) and each time one stood up or bent down. Moreover, according to a Hadith in Musnad Ahmad, Hadhrat Jabir bin Abdullah (Radiyallahu anhu) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) would raise his hands at the time of each Takbeer during Salah.

In Ibn-e-Majah, Hadhrat Abdullah bin Abbas (Radiyallahu anhuma) reports that Rasulullah (Sallallaahu 'Alaihi Wasallam) would raise his hands at the time of each Takbeer. Additionally, in Ibn-e-Majah, Hadhrat Umayyad bin Habib (Radiyallahu anhu) reports that the Prophet (Sallallaahu 'Alaihi Wasallam) raised his hands at the time of each Takbeer during Farz Salah.

Ibn-ul-Qattaan (Rahimahullah) declared the Hadith mentioning Raf-ul-Yadein every time one stands up or bends down to be authentic. Allaamah Ibn Hazm (Rahimahullah) described the Ahaadith concerning Raf-ul-Yadein during each time one stands up and bends down as Mutawaatir, thereby establishing clear and categorical certainty regarding this practice. This practice has also been reported by Hadhrat Abdullah bin Umar (Radiyallahu anhuma), Hadhrat Abdullah bin Abbas (Radiyallahu anhuma), and a group of Taabi'in (Rahimahumullah).

RAF-UL-YADEIN BETWEEN TWO SAJDAH‎‎

In a Hadith from Ibn-e-Majah, Hadhrat Abu Hurairah (Radiyallahu anhu) reported that he saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising both hands to the height of his shoulders at the beginning of the Salah, at the time of Ruku, and at the time of Sajdah. It can be inferred that the phrase "at the time of Sajdah" applies to both the first and second Sajdah as well.

This point is also mentioned in the Saheeh Hadith of Hadhrat Malik bin Huwairith in Nasai Sharif. Furthermore, the Hadith indicating Raf-ul-Yadein at the time of each Takbeer further supports the existence of Raf-ul-Yadein between the two Sajdahs, as a Takbeer is also recited at that time.

Allaamah Nimawi (Rahimahullah) declared a Hadith from Darqutni to be Sahih, in which Hadhrat Waa’il bin Hujr (Radiyallahu anhu) reports that Rasulullah (Sallallaahu 'Alaihi Wasallam) would perform Raf-ul-Yadein at the beginning of the Salah, at the time of Ruku, and at the time of Sajdah. Thus, this Hadith, among others, establishes the practice of Raf-ul-Yadein between the two Sajdahs in the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) through its general meaning.

Imam Bukhari reports, in his Juz Raf-ul-Yadein, a narration from Yahya bin Abi I'shaq, who states: "I saw Hadhrat Anas bin Malik (Radiyallahu anhu) raising his two hands between the two Sajdahs." This narration was declared authentic by Allaamah An-Nimawi (Rahimahullah).

The existence of Raf-ul-Yadein between the two Sajdahs in the practice of Rasulullah (Sallallaahu 'Alaihi Wasallam) is further confirmed by the actions of the Sahabah (Radiyallahu anhum), such as Hadhrat Anas (Radiyallahu anhu) and Hadhrat Abdullah bin Umar (Radiyallahu anhuma), and by the Taabi'in (Rahimahumullah), including Hadhrat Nafi’, Tawa’us, Hassan al-Basri, and Muhammad bin Sirin (Rahimahumullah).

Abu Bakr bin Abi Shaibah reported from Waki’, Hammad bin Salmah, and Yahya bin Abi I'shaq (Rahimahumullah) that Hadhrat Anas (Radiyallahu anhu) would raise his hands between the two Sajdahs (Musannaf Ibn Abi Shaibah).

Abu Bakr reported from Abu Usamah, Ubaidullah, and Nafi' that Hadhrat Abdullah bin Umar (Radiyallahu anhuma) would raise both hands when raising his head from the first Sajdah (Musannaf Ibn Abi Shaibah).

Abu Bakr also reported from Ulayyah, from Ayyub, who said: "I saw Nafi' and Tawa’us raising their hands between the two Sajdahs." (Musannaf Ibn Abi Shaibah)

Abu Bakr further reported from Yazeed bin Haarun, from Ash'ath, who stated that Hassan and Ibn Sirin (Rahimahumullah) raised their hands between the two Sajdahs (Musannaf Ibn Abi Shaibah).

These reports, narrated through authentic chains, clearly establish the existence of Raf-ul-Yadein in the practices of the Sahabah (Radiyallahu anhum) and the Taabi'in (Rahimahumullah).

According to a Hadith from Musnad Imam Ahmad, already mentioned, Hadhrat Jabir bin Abdullah (Radiyallahu anhu) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) would raise his hands at the time of each Takbeer of the Salah.

In Mushkilul-Aathaar by Imam Abu Ja’far Tahawi (Rahimahullah), it is stated that Hadhrat Abdullah bin Umar (Radiyallahu anhuma) would raise his hands every time he stood up, bent down, during Ruku, Sajdah, Qiyaam (standing position), Qa’idah (sitting position), and between the two Sajdahs. He narrated that Rasulullah (Sallallaahu 'Alaihi Wasallam) did the same.

These Ahaadith and authentic narrations clearly demonstrate the practice of Raf-ul-Yadein at the time of each Takbeer, including between the two Sajdahs.

REDUCTION OF THE NUMBER OF RAF-UL-YADEIN

Upon analysing other Ahaadith, we notice that the number of instances of Raf-ul-Yadein is reduced to three, except for Takbeer-e-Tahrimah:

Before Ruku
After Ruku
When getting up for the third Rak'at after Tashahhud

It is narrated in Bukhari Sharif that when Hadhrat Abdullah bin Umar (Radiyallahu anhuma) started the Salah, he would say the Takbeer and raise his two hands. When he went into Ruku, he would raise his two hands. When he said "Sami’allaahu liman Hamidah," he would raise his two hands. Finally, he would raise his two hands when he stood up for the third Rak'at. Hadhrat Abdullah bin Umar (Radiyallahu anhuma) attributed this practice to Rasulullah (Sallallaahu 'Alaihi Wasallam).

Here we observe that the number of occasions for Raf-ul-Yadein has decreased from eight to four (including Takbeer-e-Tahrimah). In another Hadith from Bukhari Sharif, Hadhrat Abdullah bin Umar (Radiyallahu anhuma) clarified: "And he (Rasulullah [Sallallaahu 'Alaihi Wasallam]) did not perform Raf-ul-Yadein at the time of Sajdah nor when getting up from Sajdah."

According to a Hadith in Muslim Sharif, Hadhrat Abdullah bin Umar (Radiyallahu anhuma) reported:"I saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his two hands to the height of his shoulders when he began the Salah, before Ruku, and when he got up from Ruku; and he did not raise his hands between the two Sajdahs."

We observe from this Hadith that Hadhrat Abdullah bin Umar (Radiyallahu anhuma) denies the practice of Raf-ul-Yadein between the two Sajdahs, a practice that was previously established by authentic Ahaadith and narrations.

What Approach Should We Adopt?

At this juncture, a question arises: should we reject or accept the Ahaadith and narrations that prove the existence of Raf-ul-Yadein at the time of each Takbeer (i.e. each time one stands up or bends down, including between the two Sajdahs)? If we were to reject them, we must present solid, convincing reasons, as we are dealing with authentic Ahaadith. Would it be appropriate to reject these narrations simply because they conflict with the Ahaadith found in Bukhari and Muslim? Certainly, this should not be the case. The Fuqaha and the scholars have demonstrated by their way of doing that if a Hadith is opposed by one or more Ahaadith of Bukhari and Muslim, this is not a criterion for rejecting it.

We have no valid reason to reject these Ahaadith and authentic narrations. Therefore, we must accept the existence of Raf-ul-Yadein at each Takbeer, including between the two Sajdahs, as a practice of Rasulullah (Sallallaahu 'Alaihi Wasallam).

Now, since we are in the presence of two categories of Ahaadith—one proving Raf-ul-Yadein on more than four occasions, which go up to eight, and the other proving Raf-ul-Yadein only on four occasions—we can conclude that the number of Raf-ul-Yadein was reduced from eight to four. In other words, four of the eight occasions were Mansukh (abrogated).

It is therefore obvious, after the above explanations, that there was indeed an abrogation with regard to the number of times that Raf-ul-Yadein was practiced, and this despite the fact that there is not a single Hadith emanating directly from Rasulullah (Sallallaahu 'Alaihi Wasallam) which demonstrates it. This is comparable to the Ijmah (consensus of the Mujtahidin scholars on any subject), which cannot abrogate anything in Deen at all. Nevertheless, the very existence of Ijmah on a subject that is contrary to the Kitaabullah (Qur'an) and the Sunnah (Hadith) is an indication that there has been abrogation. At this point, it is clear that it is not at all necessary to have a Hadith explicitly stipulating abrogation on any subject for one to accept that there has been an abrogation. Other elements and factors, as just demonstrated, can indicate this.

THE NUMBER OF RAF-UL-YADEIN REDUCED - FROM 4 TO 3

Allaamah Ibn Hajar (Rahimahullah) wrote in Fath-ul-Bari, his commentary on Bukhari Sharif, that Yahyaa Al-Qattaan reported from Malik, from Nafi, from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma), who said that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to perform Raf-ul-Yadein in the following three postures:

At the time of Takbeer-e-Tahrimah.
Before Ruku.
After Ruku.

Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) then added that apart from these three postures, Rasulullah (Sallallaahu 'Alaihi Wasallam) did not perform Raf-ul-Yadein. This Hadith was also reported by Darqutni, with a chain of narration regarded as "Hassan" (good) in his book Al-Gharaa'ib.

In his Kitaab-ul-Um, Imam Shafi'i (Rahimahullah) stated that there is no Raf-ul-Yadein anywhere in the Salah that includes Ruku and Sajdah, except in these three places (i.e., Takbeer-e-Tahreema, before, and after Ruku).

According to the Fiqh of Imam Malik (Rahimahullah) and Imam Ahmad Bin Hanbal (Rahimahullah), there is no Raf-ul-Yadein when rising for the third Rak'at after Tashahhud.

Similarly, in the majority of the books of Imam Shafi'i (Rahimahullah), there is no Raf-ul-Yadein when one rises from Tashahhud for the third Rak'at. This indicates that for these three Aimmah (Rahimahumullah), the Raf-ul-Yadein in this posture was Mansukh (abrogated), as it is inconceivable that these esteemed scholars were unaware of the Ahaadith that mention Raf-ul-Yadein in this posture.

Thus, despite the authenticity of the Ahaadith proving Raf-ul-Yadein in this posture, these three Aimmah (Rahimahumullah) did not practice it. This clearly demonstrates that they regarded the practice as abrogated, as evidenced by the Hadith of Abdullah Bin Umar (Radiyallahu anhuma) in Al-Gharaa'ib of Darqutni.

THE NUMBER OF RAF-UL-YADEIN REDUCED FROM 3 TO 2

Imam Malik (Rahimahullah) reports in his Mu'atta, from Zuhri, from Salim, from Abdullah Bin Umar (Radiyallahu anhu), who states that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to raise his two hands parallel to his shoulders at the beginning of the Salah and when he stood up from Ruku, where he would say "Sami' Allaahu liman hamidah - Rabbana wa lakal hamd". He also mentions that Rasulullah (Sallallaahu 'Alaihi Wasallam) did not raise his hands in Sajdah. This Hadith mentions only two instances of Raf-ul-Yadein; the Raf-ul-Yadein before Ruku is not mentioned here. However, Imam Malik (Rahimahullah) himself has already reported the existence of Raf-ul-Yadein before Ruku as well, which is documented in Bukhari Sharif.

It is important to note that Imam Malik (Rahimahullah) is not the only scholar to report the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) in this manner. Other narrators have reported similarly, as we will observe:

a) Imam Sufyaan (Rahimahullah) reports from Zuhri, from Salim, from his father (Abdullah Bin Umar [Radiyallahu anhuma]) who states:"I saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his two hands at the time of Takbir (Takbir-e-Tahrimah) and when raising his head from Ruku; and he did not raise his hands between the two Sajdahs" (from Juz Raful Yadein by Imam Bukhari).

b) Yunus reports from Ibn Shihaab (Zuhri), from Salim Bin Abdullah, from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma), who states: "I saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his two hands parallel to his two shoulders when he was standing for Salah, then he would make the Takbeer. He would raise his hands when he raised his head from Ruku and say 'Sami' Allaahu liman hamidah'. He would not raise his hands when he raised his head from Sajdah." (from Juz Raful Yadein by Imam Bukhari).

Thus, in addition to Imam Malik (Rahimahullah), other narrators such as Sufyaan and Yunus have reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) performed Salah without performing Raf-ul-Yadein before Ruku.

The aforementioned Hadith was reported by Salim Bin Abdullah, from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma). If we entertain the possibility that Salim made an error, we can easily dismiss this by referencing another Hadith with similar content from Juz Raf-ul-Yadein of Imam Bukhari (Rahimahullah), reported by Nafi' from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma). The chain of transmission is as follows: Musa Bin Ismaa'il reports from Hammaad Bin Salmah, from Ayyub, from Nafi', from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma), who says that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to raise his two hands at the time of Takbir (Tahrimah) and when he raised his head from Ruku.

There is also another narrator, namely Abu Zubayr, who supports the Hadith reported by Salim and Nafi' from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma). Imam Bukhari (Rahimahullah) reports in his Juz Raf-ul-Yadein, from Ibrahim Bin Munzir, from Ma'mar, from Ibrahim Bin Tuhmaan, from Abu Zubayr, who states: "I saw Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) raising his two hands when he stood for Salah and when he raised his head from Ruku."

It should be noted that Abdullah Bin Umar (Radiyallahu anhu) is not the only Sahaabi who reported a Hadith with similar content. There are also Hadhrat Abdullah Bin Abbaas, Hadhrat Malik Bin Huwairith, and Hadhrat Waa’il Bin Hujr (Radiyallahu anhum) who reported Ahaadith that mention Raf-ul-Yadein only on two occasions. Abdullah Bin Muhammad reported from Abu Amir, Ibrahim Bin Touhmaan, and Abu Zubayr from Twa'us, who stated that Hadhrat Abdullah Bin Abbaas (Radiyallahu anhuma) used to raise his two hands parallel to his ears when he stood for Salah and also when he raised his head from Ruku (from Juz Raf-ul-Yadein).

Musa Bin Ismail reported from Hammaad Bin Salmah, Qataadah from Nazr Bin Aasim, Hadhrat Malik Bin Huwairith, who stated that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to raise his two hands up to the earlobes when he started the Salah and did the same when he stood up from Ruku (from Juz Raf-ul-Yadein).

Abdullah Bin Muhammad reported from Abu Idris, from Aasim Bin Kulaib, from his father (Kulaib), who heard Hadhrat Waa’il Bin Hujr say: "I had come to Madinah to observe the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam). When he started, he raised his two hands, and when he raised his head (also), he raised his two hands." (from Juz Raf-ul-Yadein).

All these Ahaadith show that Imam Malik (Rahimahullah) is not the only one to have reported Raf-ul-Yadein on only two occasions in the Salah. The Hadith of Imam Malik (Rahimahullah) is supported by Sufyaan and Yunus; the one of Salim is supported by Nafi' and Abu Zubayr, and the one of Abdullah Bin Umar (Radiyallahu anhuma) is supported by Hadhrat Abdullah Bin Abbaas, Malik Bin Huwairith, and Waa’il Bin Hujr (Radiyallahu anhum). This clearly demonstrates that the similarity between these texts is not coincidental. In these narrations, no one mentions Raf-ul-Yadein before Ruku, yet in other Ahaadith that these same narrators reported, mention is made of Raf-ul-Yadein before Ruku.

Moreover, the Hadith reported by Imam Malik (Rahimahullah) in Bukhari Sharif mentions three instances of Raf-ul-Yadein in one Rak'at, while in a Hadith reported in the Mu'atta of this same Imam Malik (Rahimahullah), only two instances of Raf-ul-Yadein are mentioned in one Rak'at. Should we reject the Ahaadith from the Mu'atta of Imam Malik and Juz Raf-ul-Yadein because they contradict the Hadith from Bukhari Sharif? Certainly not, because this is not a valid criterion for rejecting a Hadith. The Ahaadith from the Mu'atta of Imam Malik and Juz Raf-ul-Yadein, just like that of Bukhari Sharif, all have authentic chains of narration.

How, then, can we explain this difference in the number of Raf-ul-Yadein? A thorough analysis of all these Ahaadith leads us to the only valid conclusion: these different Ahaadith refer to different periods. The Ahaadith that include Raf-ul-Yadein at the time of going into Ruku refer to an earlier period, while those that mention Raf-ul-Yadein only at the time of Takbir-e-Tahrimah and when getting up from Ruku refer to a later period. This is the only plausible explanation that reconciles these authentic Ahaadith, which may appear contradictory at first glance, and helps us understand that Raf-ul-Yadein at the time of going into Ruku has been abrogated, just as were other occasions when it was practiced.

HOW MANY RAF-UL-YADEIN FINALLY REMAIN?

Following the very clear explanations that preceded, there is no doubt that the number of Raf-ul-Yadein has gradually been reduced. However, the Aimmah-e-Mujtahideen (Rahimahumullah) are divided regarding the number of Raf-ul-Yadein that ultimately remains.

According to the books of fiqh of Imam Shafi'i (Rahimahullah) and Imam Ahmad Ibn Hanbal (Rahimahullah), in addition to the Takbeer-e-Tahrimah, Raf-ul-Yadein occurs on two additional occasions – before Ruku and after Ruku. According to Imam Abu Hanifah (Rahimahullah), Raf-ul-Yadein occurs only at the time of the Takbeer-e-Tahrimah. As for Imam Malik (Rahimahullah), he says in Al-Mudawwanah al-Kubra, "I do not recognise Raf-ul-Yadein in any posture of the Salah, neither in standing nor in bending, except at the beginning of the Salah." Ibn-ul-Qasim states: "Raf-ul-Yadein (in other postures) was weak according to Imam Malik (Rahimahullah), except at the time of Takbeer-e-Tahrimah." This is despite the fact that Imam Malik (Rahimahullah) reported Raf-ul-Yadein (in other postures) in his Mu'atta. This is because Imam Malik (Rahimahullah) did not necessarily give fatwas based on what he reported in his Mu'atta. Allaamah Ibn Hajr, in the preface of his book Ta'jiul-Man-Fa'ah, states that with regard to the Ahkaam and Fatwas (Maslahah), the Malikis base themselves on what Ibn-ul-Qasim (Rahimahullah) reported from Imam Malik (Rahimahullah), regardless of whether they correspond to the Mu'atta or not. Thus, according to Imam Abu Hanifah (Rahimahullah) and according to the most correct opinion (Ijtihaad) of Imam Malik (Rahimahullah), there is no Raf-ul-Yadein in the Salah except at the time of Takbeer-e-Tahrimah.

Let us now examine if those who do not perform Raf-ul-Yadein in the Salah except at the time of Takbeer-e-Tahrimah have solid evidence to justify their practice.

According to Alqamah, Hadhrat Abdullah bin Mas'ud (Radiyallahu anhuma) said, "Do you not want me to perform a Salah like the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam)? He [Abdullah bin Mas'ud (Radiyallahu anhu)] then performed the Salah and did not raise both hands except once." (Nasai and Tirmizi)

This Hadith is saheeh. Imam Tirmizi (Rahimahullah) calls it "Hasan" (good), and Allaamah Bin Hazm calls it "Saheeh" (correct). The Sahabah (Radiyallahu anhum) performed Raf-ul-Yadein in the Salah according to this Hadith, and its narrators are saheeh. Thus, there is no reason to disqualify or reject it.

This Hadith is narrated from Waki, Sufyan, Aasim Bin Qulaib, Abdur Rahman Bin Aswad from Alqamah, Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma). The Muhadditheen, such as Imam Ahmad, Abu Bakr Bin Abi Shaibah, Mahmud Bin Ghailaan, Usmaan Bin Abi Shaibah, Nu'aim Bin Hammaad, and Yahyaa Bin Yahya (Rahimahumullah), have all narrated Hadiths whose content is similar to that narrated above. Waki is not the only one to narrate such a Hadith from Sufyan. Abdullah bin Mubaarak, Mu'aawiyah, Khaalid bin 'Amr, and Abu Huzaifah also reported the content of this same Hadith from Sufyaan.

This Hadith was also reported by Imam Abu Hanifah (Rahimahullah) with the 'Sanad' and the following text: Abu Hanifah, from Hammaad, from Ibraaheem, from Alqamah, from Aswad from Abdullah bin Mas'ud (Radiyallahu anhuma) who said that Rasulullah (Sallallaahu 'Alaihi Wasallam) did not raise his two hands except at the beginning (of the Salah); then he did not do it (i.e. did not raise both hands). (Musnad Imam Abu Hanifah [Rahimahullah]).

It is noteworthy that two eminent Taabi'in heard this Hadith from Abdullah Bin Mas'ud (Radiyallahu anhuma), namely Alqamah and Aswad. From these two great Taabi'in, two other Taabi'in heard this Hadith, namely Ibrahim and Abdur Rahman Bin Aswad. This Hadith is therefore not reported by one person but by several. A person can make mistakes while reporting, but it is different when it is a question of several people. This possibility must therefore be ruled out. Moreover, it is a very well-known fact among the Muhadditheen and the Fuqaha that Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) is a Sahaabi who only made Raf-ul-Yadein at the time of Takbeer-e-Tahrimah. Furthermore, in this Hadith, Hadhrat Abdullah bin Mas'ud (Radiyallahu anhuma) teaches the way of performing Salah as Rasulullah (Sallallaahu 'Alaihi Wasallam) had practiced it, especially with regard to the number of times he performed Raf-ul-Yadein. Who would dare to suggest that he taught wrongly or that he made mistakes in his demonstration? In fact, this Hadith of Ibn-e-Mas'ud (Radiyallahu anhuma) is rich in teachings. First, it shows how Rasulullah (Sallallaahu 'Alaihi Wasallam) performed Salah, then it confirms that the number of Raf-ul-Yadein was gradually abrogated to leave only one, which is at the time of Takbeer-e-Tahrimah.

It is very important to know that Hadhrat Abdullah bin Mas'ud (Radiyallahu anhu) is not the only Sahaabi who reported the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) with only one Raf-ul-Yadein. Hadhrat Bara Ibn 'Aazib (Radiyallahu anhu) also reported a similar Hadith. Sharik reports from Hadhrat Yazeed bin Abu Ziyaad, from Abdur Rahman bin Abu Laila, from Bara who says that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to raise his two hands up to the proximity of his ears and then he would not repeat (this gesture, i.e. he would not raise his hands). (Abu Dawud)

Imam Abu Dawud (Rahimahullah), after reporting this Hadith, said that this Hadith was also reported by Hushaim, Khaalid, and Ibn Idrees, but they did not mention the last part: "and then he did not redo it". On the other hand, Ibn 'Adi wrote in his book, Al Kaamil, that Hushaim, Sharik, and a group including these two people (mentioned above) reported a Hadith in which they mentioned the last part: "And then he did not redo it."

Hadhrat Sufyaan Al-Sauri (Rahimahullah) reported this Hadith from Yazid verbatim, as it is in Abu Dawud Sharif. Isma'il Bin Zakariyyaa in Darqutni, Isra'il in Baihaqi, and Hamzah Az-Zayyaat in Tabrani have all reported the same thing from Yazeed. Hadhrat Muhammad Ibn Abi Laila also reported the same thing from Yazeed.

Thus, we see that saying that only Shareek reported "And then he did not redo it" from Yazeed is not true. The narrators such as Isma'il Bin Zakariyyaa, Muhammad Ibn Abi Laila, Hushaim, Isra'il Bin Yunus, Hamza Az-Zayyaat, and Soufyaan Al-Sauri (Rahimahumullah) reinforce the content of the Hadith reported by Shareek. This Hadith was also reported in Darqutni from Shu'bah, from Yazeed, with the following text: "I saw Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his two hands at the time of the first Takbeer when he began the Salah." This text has the same meaning as the Hadith of Abu Dawud quoted above. Thus, Shu'bah also supports the content of the Hadith reported by Shareek.

Also, it is unfounded to say, as some do, that Shariq made a mistake by adding the last part of the Hadith, just as it is unfounded to claim that Shu'bah and Al-Sauri reported this Hadith from Yazeed without the last part.

There is another objection to this Hadith from Al-Humaidi, who suggests that it was Yazeed bin Abi Ziyaad who added the last part to the Hadith. However, when we examine the other sanads, we see that the other narrators, apart from Yazeed bin Abi Ziyaad, have reported the same thing. In Abu Dawud, in Sharh-e-Ma'aanil Aathaar of Imam Tahawi, and in Musannaf Ibn Abi Shaibah, a similar text is reported by two other Rawis – Isa bin Abdur Rahman and Al-Hakam bin Utbah.

The text of Musannaf Ibn Abi Shaibah is as follows: "Rasulullah (Sallallaahu 'Alaihi Wasallam) used to raise both his hands when he started the Salah and he would not raise (his hands) until the end (of the Salah)."

It is thus confirmed that Yazeed bin Abi Ziyaad is not the only one to have reported this Hadith, which allows us to reject the objections made against him. It should also be noted that Yazeed bin Abi Ziyaad is considered an authentic narrator. For his part, Shu'bah is recognised as a narrator who does not report a Hadith from someone who is not authentic. The fact that Shu'bah reported this Hadith from Yazeed considerably strengthens the authenticity of this Hadith.

A PRINCIPLE OF FIQH

After this thorough analysis, it is clear that Rasulullah (Sallallaahu 'Alaihi Wasallam) performed the Salah by doing:

Raf-ul-Yadein at the time of Takbeer-e-Tahrimah and in other postures also, and
Raf-ul-Yadein at the time of Takbeer-e-Tahrimah only.

The question that arises, therefore, is: Is there a principle from which one can determine which practice should have priority—only one Raf-ul-Yadein or 2, 3, 4, etc.?

According to Allaamah Abu Bakr Al-Jassaas (Rahimahullah), when there are two Ahaadith in apparent contradiction and the Salaf-e-Saaliheen practised according to one of these Ahaadith, then the Hadith on which the Salaf-e-Saaliheen practised deserves to be considered more authentic (the one to which priority should be given).

Among the Salaf-e-Saaliheen, the practice of the Sahabah (Radiyallahu anhum) weighs more and is more solid because they remained in the company of Rasulullah (Sallallaahu 'Alaihi Wasallam) and as a result, they understood his teachings better. Imam Abu Dawud (Rahimahullah) rightly referred to the practice of a Sahaabi (Radiyallahu anhum) on a particular issue where there were Ahaadith that were, apparently, contradictory in determining which Hadith to give priority to. Indeed, in Sunan-e-Abi Dawud in the chapter ‘Concerning the One Who Says That Nothing Nullifies the Salah’, Ahaadith are reported where some say that the Salah is nullified if, for example, a woman or an animal, such as a donkey, passes in front of a Musalli, while others (Ahaadith) affirm the opposite (i.e., say that the Salah is not nullified). After reporting the two types of Ahaadith, Imam Abu Dawud (Rahimahullah) cites the practice of the Sahaabi, Hadhrat Abu Sa'id Al-Khudri (Radiyallahu anhu) to show that he gives priority to the Ahaadith that say that the Salah is not nullified. He writes to this effect: "When there are two (apparently) contradictory Ahaadith of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam), it is necessary to consider the one that his Sahabah (Radiyallahu anhum) practised after him."

Just as the practice of the Sahabah (Radiyallahu anhum) takes precedence among the Salaf-e-Saaliheen, in the same way, the practice of the Khulafa-e-Raashideen (Radiyallahu anhum) takes precedence among the Sahabah (Radiyallahu anhum), and their practice is a criterion to consider when there are contradictory Ahaadith and it is necessary to decide which one to give priority to.

Imam Bukhari (Rahimahullah) also adopted this same principle in his Sahih Bukhari. We will cite here the case of the nullification of Wudhu when one consumes food cooked with fire. The Sahabah (Radiyallahu anhum) were divided on this issue. Some thought that Wudhu is nullified when one consumes something that is cooked with fire, while others held the opposite opinion. This division arose due to contradictory Ahaadith on the subject. To demonstrate that Wudhu is not nullified, Imam Bukhari (Rahimahullah) reported a Hadith from Abdullah bin Abbaas (Radiyallahu anhuma), which he titled as follows:

"Chapter concerning those who did not perform Wudhu due to consuming the flesh of the goat. Abu Bakr (Radiyallahu anhu), Umar (Radiyallahu anhu), and Usmaan (Radiyallahu anhu) ate it but did not perform Wudhu!"

In Fath-ul-Baari, Allaamah Ibn Hajr reports from Imam Baihaqi (Rahimahullah), who quotes from Usman Daarimi. He states that, since there are contradictory Ahaadith on this subject and the most preponderant Hadith has not been conclusively established, priority is given to the practice of the Sahabah-e-Kiraam (Radiyallahu anhum).

Allaamah An-Nawawi (Rahimahullah) also expressed his appreciation for the application of this principle in his book Sharh-ul-Muhazzab. Once this principle is understood, it becomes clear why Imam Bukhari (Rahimahullah) highlighted the practice of the Khulafa-e-Raashideen (Radiyallahu anhum).

THE RAF-UL-YADEIN ACCORDING TO THIS PRINCIPLE

Let us now analyse Raf-ul-Yadein in light of this principle. In Ma'anil Aathaar of Allaamah Abu Ja'far Tahawi (Rahimahullah), the practice of Hadhrat Umar (Radiyallahu anhu), the second of the Khulafa-e-Raashideen, is reported with the following text and sanad:

Ibn Abu Dawud reported from Al Hammaani (Yahya Bin Abdul Hamid), Yahya Bin Aadam, Hassan Bin Ayyaash, Abdul Malik Bin Abhar, Zubayr Bin Adi, Ibrahim, Aswad, who said:

"I saw Umar Bin Khattaab (Radiyallahu anhu) raising his two hands in the first takbeer, and then he would not repeat (this gesture)." Abdul Malik also said: "I saw Ibrahim and Sha'bi doing this (i.e., raising their hands only once)."

After narrating this, Allaamah Abu Ja'far Tahawi (Rahimahullah) said: "Here, Umar (Radiyallahu anhu) also did not raise his hands except at the time of the first Takbeer. This Hadith is authentic because it is based on Hassan Bin Ayyaash, who is considered a 'Thiqah Hujah' (an expression that qualifies the excellent authenticity of a narrator) by Yahya Bin Ma'in and others."

Do you find it possible that Hadhrat Umar (Radiyallahu anhu) was unaware that Rasulullah (Sallallaahu 'Alaihi Wasallam) would raise his two hands at the time of Ruku and Sajdah, while the one (Hadhrat Umar) who was of an inferior calibre to him (Rasulullah (Sallallaahu 'Alaihi Wasallam)) knew it, and those who were together with him (Rasulullah (Sallallaahu 'Alaihi Wasallam)) saw him (Hadhrat Umar) doing the opposite of what Rasulullah (Sallallaahu 'Alaihi Wasallam) was doing without reproaching him for it?

In his commentary, Allaamah Tahawi (Rahimahullah) presents the following key points:

Hadhrat Umar (Radiyallahu anhu) did not perform Raf-ul-Yadein except at the time of the first Takbeer.
This narration is authentic.
It is inconceivable that Hadhrat Umar (Radiyallahu anhu) saw Rasulullah (Sallallaahu 'Alaihi Wasallam) performing Raf-ul-Yadein and chose not to do so himself.
Furthermore, it is implausible that the Sahabah-e-Kiraam (Radiyallahu anhum) remained silent when they saw Hadhrat Umar (Radiyallahu anhu) performing Raf-ul-Yadein only once at the time of Takbir-e-Tahrimah, while they observed Rasulullah (Sallallaahu 'Alaihi Wasallam) raising his hands more than once.

If Hadhrat Umar (Radiyallahu anhu) did not practice Raf-ul-Yadein except at the time of Takbir-e-Tahrimah, and if the Sahabah-e-Kiraam (Radiyallahu anhum) did not admonish him despite witnessing Rasulullah (Sallallaahu 'Alaihi Wasallam) performing Raf-ul-Yadein in other postures, there must be a reason for this. As Imam Abu Ja'far (Rahimahullah) so aptly explained, the development is that Rasulullah (Sallallaahu 'Alaihi Wasallam) ceased performing Raf-ul-Yadein except at the time of Takbir-e-Tahrimah. This would explain why Hadhrat Umar (Radiyallahu anhu) did not practice Raf-ul-Yadein in other postures. If this had not been the case, how could Hadhrat Umar (Radiyallahu anhu) have permitted himself to do otherwise? Can we imagine that Hadhrat Umar (Radiyallahu anhu) would neglect a practice that Rasulullah (Sallallaahu 'Alaihi Wasallam) upheld until the very end of his life? Such an idea is unthinkable.

It is important to note that it was Hadhrat Aswad (Rahimahullah) who observed Hadhrat Umar (Radiyallahu anhu) performing Salah in this manner. This same Aswad, according to one narration, remained in the company of Hadhrat Umar (Radiyallahu anhu) for many years. In another version, he was in Hadhrat Umar's company for two years, both in his residence and while travelling. Aswad himself did not practise Raf-ul-Yadein, which leads us to infer that, during the extended period he spent with Hadhrat Umar (Radiyallahu anhu), he did not witness him performing Raf-ul-Yadein. If Hadhrat Umar (Radiyallahu anhu) had done so, Aswad would undoubtedly have noticed and would have adopted the practice himself. Thus, it is clear that Hadhrat Umar (Radiyallahu anhu) did not perform Raf-ul-Yadein.

The narration also mentions that Hadhrat Sha'bi (Rahimahullah) did not practise Raf-ul-Yadein. Sha'bi was a Taabi'i and a renowned Imam, born in the year 20 Hijri, ten years after the wafaat of Rasulullah (Sallallaahu 'Alaihi Wasallam). He met 500 Sahabah (Radiyallahu anhum) and reported Ahaadith from 150 of them. According to Sahih Bukhari, Sha'bi remained in the company of Hadhrat Abdullah bin Umar (Radiyallahu anhuma) for one and a half to two years. Is it plausible that, during this period, he did not see Hadhrat Abdullah bin Umar (Radiyallahu anhuma) performing Raf-ul-Yadein? It would be absurd to think so, just as it would be even more implausible to believe that Imam Sha'bi (Rahimahullah) saw Hadhrat Abdullah bin Umar (Radiyallahu anhuma) performing Raf-ul-Yadein but chose not to follow the practice himself.

This reinforces our belief that the practice of Raf-ul-Yadein was abrogated. This view is further supported by what Mujahid (Rahimahullah) reported in Sharh-e-Ma'anil Aathaar of Allaamah Tahawi (Rahimahullah). He narrated, with an authentic sanad:

"I performed Salah behind Abdullah bin Umar (Radiyallahu anhuma), and he did not raise his hands except at the time of the first Takbeer."

In his Mu'atta, Imam Muhammad (Rahimahullah) reports from Abdul Aziz bin Hakim, who said:

"I saw Abdullah bin Umar (Radiyallahu anhuma) raise his two hands parallel to his ears at the time of the first Takbeer, and then he did not raise them again."

Given what Mujahid and Abdul Aziz reported, it becomes even clearer that Raf-ul-Yadein was initially a practice, but was later abrogated.

Another Hadith, reported by Imam Baihaqi (Rahimahullah), confirms this view. Abdullah bin 'Aun (Rahimahullah) narrates from Malik, from Zuhri, from Salim, from Abdullah bin Umar (Radiyallahu anhuma), who states that Rasulullah (Sallallaahu 'Alaihi Wasallam) raised his hands at the beginning of Salah but did not repeat the gesture. Imam Baihaqi (Rahimahullah) stated that this Hadith is fabricated and unsupported.

He did not reject this Hadith due to any defect in its sanad, but rather because it contradicts what was already reported by Hadhrat Abdullah bin Umar (Radiyallahu anhuma) regarding the practice of Raf-ul-Yadein. The fact that the content of this Hadith contradicts other authentic Ahaadith does not justify calling it a "fabrication", as there is no inherent issue with such contradictions for the following reasons:

The practice of Raf-ul-Yadein has been abrogated. If the partial abrogation has been explicitly established, it is not surprising that there has also been a total abrogation, except for the Raf-ul-Yadein practiced at the time of Takbir-e-Tahrimah.
Two Taabi'in, namely Mujaahid and Abdul Aziz bin Hakim (Rahimahumullah), observed Abdullah bin Umar (Radiyallahu anhuma) performing Salah without Raf-ul-Yadein.
The practice of Salah without Raf-ul-Yadein has been reported and practiced by other Sahabah (Radiyallahu anhum).
The compilers of Al-Mudawwanah mentioned this Hadith of Ibn Wahhaab, Ibn-ul-Qasim, Malik, Zuhri, Salim (Rahimahumullah), and Ibn Umar (Radiyallahu anhuma) as evidence for not performing Raf-ul-Yadein.

Ibn Wahhaab and Ibn-ul-Qasim (Rahimahumullah) were well aware of Imam Malik's (Rahimahullah) reports, which describe how Salah was performed by Rasulullah (Sallallaahu 'Alaihi Wasallam) without Raf-ul-Yadein, except at the time of Takbir-e-Tahrimah.

Given these reasons, it would be arbitrary to classify this Hadith as a "fabrication." If there were no other evidence apart from the Hadith of Baihaqi, it would indeed have been correct to disqualify it, as several Hadiths of Abdullah bin Umar (Radiyallahu anhuma) contradict it. However, the Hadith reported by Abdullah bin Umar (Radiyallahu anhuma), which only mentions Raf-ul-Yadein at the time of Takbir-e-Tahrimah, is supported by numerous other pieces of evidence, as outlined above, confirming its authenticity and eliminating any possibility of ambiguity.

Baihaqi also reports another Hadith with the following sanad and text:

Muhammad bin Jabir reports from Hammaad bin Abi Sulaiman, from Ibrahim, from Alqamah, from Abdullah bin Mas'ud (Radiyallahu anhu) who said: "I performed Salah behind Rasulullah (Sallallaahu 'Alaihi Wasallam), Abu Bakr (Radiyallahu anhu), and Umar (Radiyallahu anhu); they did not raise their hands except at the beginning of the Salah."

This Hadith demonstrates that both Hadhrat Abu Bakr (Radiyallahu anhu) and Hadhrat Umar (Radiyallahu anhu) did not perform Raf-ul-Yadein.

It is true that Darqutni described Muhammad bin Jabir as weak. Similarly, according to Ibn Ma'in, Nasai, and Bukhari, he is considered dha'if (weak). However, we cannot disregard the fact that esteemed A'immah-e-Muhadditheen such as Ayyub, Ibn 'Aun, Sufyaan, Shu'bah, Musaddad, I'shaaq bin Isra'il, and others have reported Ahaadith from this same narrator, especially considering that Shu'bah was known for not reporting Hadith from an unreliable source. Furthermore, despite declaring Muhammad bin Jabir as weak, Darqutni stated that his Hadith could still be considered. Ibn 'Adi noted that had Muhammad bin Jabir had not been a credible narrator, prominent Muhadditheen would not have narrated Ahaadith from him.

Therefore, it appears that Muhammad bin Jabir is a controversial narrator. Some have declared him weak, while others have considered him authentic. However, those who regarded him as weak did not dismiss his Hadith to the extent that it should be entirely disregarded. As a result, his Hadith must be considered Hassan (good), meaning it is an authoritative narration, particularly when it is supported by other Ahaadith and narrations that align with its content.

Thus, it has been established that the two caliphs, Hadhrat Abu Bakr (Radiyallahu anhu) and Hadhrat Umar (Radiyallahu anhu), did not perform Raf-ul-Yadein except at the time of the first Takbeer.

THE PRACTICE OF THE 4^TH CALIPH HADHRAT 'ALI (RADIYALLAHU ANHU)

There are Ahaadith of Hadhrat 'Ali (Radiyallahu anhu) that mention Raf-ul-Yadein at the time of Takbir-e-Tahrimah and in other postures. However, he himself only performed it at the time of Takbir-e-Tahrimah, as we will demonstrate later.

Allaamah Tahaawi (Rahimahullah) narrates from Abu Bakra, Abu Ahmad, Abu Bakr Nahshali, Aasim Bin Qulaib, and his father, who said that Hadhrat 'Ali (Radiyallahu anhu) used to raise his hands at the time of the first Takbeer of Salah, and then he would not raise them again. Allaamah Hafiz Bin Hajar (Rahimahullah) has described this narration as "Sahih".

Commenting on this Hadith, Allaamah Tahaawi (Rahimahullah) said: "Because 'Ali (Radiyallahu anhu) could not have seen Rasulullah (Sallallaahu 'Alaihi Wasallam) performing Raf-ul-Yadein and then abandoned it after him (Rasulullah [Sallallaahu 'Alaihi Wasallam]) unless the abrogation of Raf-ul-Yadein was established according to him ('Ali [Radiyallahu anhu]). Thus, when the Hadith reporting the practice of Hadhrat 'Ali (Radiyallahu anhu) is Sahih, it provides more evidence for those who do not favour the practice of Raf-ul-Yadein."

The evidence that Hadhrat 'Ali (Radiyallahu anhu) did not practice Raf-ul-Yadein becomes stronger when we know that his students and companions also did not practice Raf-ul-Yadein. Indeed, according to Musannaf Ibn Abi Shaybah, Waki' and Abu Usamah, it is reported from Shu'bah and Abu Ishaaq, who said: "The companions and students of Abdullah bin Mas'ud (Radiyallahu anhuma) and the companions of Hadhrat 'Ali (Radiyallahu anhu) did not raise their hands except at the beginning of the Salah." This narration is authentic. The companions of Hadhrat 'Ali (Radiyallahu anhu) must have seen him performing Raf-ul-Yadein only at the time of Takbir-e-Tahrimah, so they too would have done the same. This shows that Raf-ul-Yadein was discontinued thereafter. This explains why we see that a Sahaabi of the calibre of Hadhrat 'Ali (Radiyallahu anhu) reports a Hadith on Raf-ul-Yadein, yet in practice, neither he nor his fellow students performed it.

It has now been established that the caliphs Abu Bakr Siddiq (Radiyallahu anhu), Umar (Radiyallahu anhu), and 'Ali (Radiyallahu anhu) did not perform Raf-ul-Yadein.

Let us now return to the principle stated above, which holds that in the presence of contradictory Ahaadith, one must refer to the practice of the Sahabah-e-Kiraam (Radiyallahu anhum), more particularly that of the Khulafa-e-Raashideen (Radiyallahu anhum), to determine which Hadith should take precedence.

On the issue of Raf-ul-Yadein, the three Khulafa-e-Raashideen (Radiyallahu anhum) mentioned above did not perform Raf-ul-Yadein except at the time of the first Takbeer. Therefore, according to this principle, the Hadith reporting that Rasulullah (Sallallaahu 'Alaihi Wasallam) did not perform Raf-ul-Yadein except at the time of Takbeer-e-Tahrimah must take precedence over the other Ahaadith that mention Raf-ul-Yadein in other postures.

THE HADITH OF JABIR BIN SAMURAH (RADIYALLAHU ANHU)

One of the most evident indications of the abrogation of Raf-ul-Yadein is the hadith reported in Sahih Muslim by Hadhrat Jabir Bin Samurah (Radiyallahu anhu), who said:

"Rasulullah (Sallallaahu 'Alaihi Wasallam) came to us and said: 'What is happening to you? I see you raising your hands like the tails of rebellious horses. Remain still in Salah.'"

This hadith demonstrates that Rasulullah (Sallallaahu 'Alaihi Wasallam) forbade raising the hands during Salah: "Remain still in Salah."Rasulullah (Sallallaahu 'Alaihi Wasallam) saw his Sahabah (Radiyallahu anhum) raising their hands several times during Salah and compared this action to the tail of a stubborn horse, as such a horse frequently wags its tail. This suggests that the Sahabah (Radiyallahu anhum) were doing Raf-ul-Yadein several times in the Salah and as a result, Rasulullah (Sallallaahu 'Alaihi Wasallam) prevented them from doing so by instructing them to remain calm and still.

A second point that must be understood is that Rasulullah (Sallallaahu 'Alaihi Wasallam) approached the Sahabah (Radiyallahu anhum) while they were performing Salah. The question arises: What Salah were they performing? Was it the Farz Salah in congregation (Jama'ah)? No, because how could they perform the Farz Salah in congregation without Rasulullah (Sallallaahu 'Alaihi Wasallam) being present, i.e., in the vicinity? This is something they could not have been unaware of, and they would have waited for his arrival if it were the Farz Salah in congregation! This leads us to conclude that the Sahabah (Radiyallahu anhum) were performing Nawaafil Salah individually, which allowed Rasulullah (Sallallaahu 'Alaihi Wasallam) to observe them performing Raf-ul-Yadein in different postures, such as in Qiyaam, when transitioning into Ruku, in Sajdah, or in Qaidah. Therefore, Rasulullah's (Sallallaahu 'Alaihi Wasallam) order not to raise the hands applies to all postures within Salah.

This Hadith confirms the fact that the practice of Raf-ul-Yadein has been abrogated in Salah, except for that performed when beginning the Salah—at the time of Takbir-e-Tahrimah.

Some argue that in this Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) is forbidding raising the hands at the time of Salaam in Salah. However, this opinion is not well-founded, as the Hadith prohibiting this practice (raising the hands/making signs with the hands during Salaam) is different from the one mentioned here. Let us examine the Hadith concerning this prohibition. Hadhrat Jabir Bin Samurah (Radiyallahu anhu) said: "We used to perform Salah in the company of Rasulullah (Sallallaahu 'Alaihi Wasallam). When we made Salaam, we used to say 'Assalaamu A'laikum wa Rahmatullah' while making signs with our hands. Then Rasulullah (Sallallaahu 'Alaihi Wasallam) looked towards us and said: 'What is the matter with you? You are making signs with your hands like the tails of rebellious horses. It is sufficient for each one of you to place his hands on his legs while making Salaam to his brother on his right and left.'" (Muslim)

From this Hadith, it is clear that this prohibition occurred during Salah performed in congregation (Jama'ah) in the company of Rasulullah (Sallallaahu 'Alaihi Wasallam). In contrast, according to the other Hadith of Jabir Bin Samurah (Radiyallahu anhu), Rasulullah (Sallallaahu 'Alaihi Wasallam) was not initially with the Sahabah (Radiyallahu anhum); he came shortly thereafter. Therefore, these are two different Ahaadith, each issuing a separate command.

Another Hadith, reported in Sharh-e-Ma'aanil Aathaar, further clarifies this point. Hadhrat Jabir Bin Samurah (Radiyallahu anhu) said: "Rasulullah (Sallallaahu 'Alaihi Wasallam) entered the Masjid and saw a group of people performing Salah and raising their hands. Rasulullah (Sallallaahu 'Alaihi Wasallam) said: 'What is happening to you? I see that you are raising your hands like the tails of stubborn horses. Stay calm in the Salah.'"

This Hadith clearly demonstrates that the two Ahaadith mentioned earlier are distinct from each other. Thus, we see that the prohibition of raising the hands took place while the Sahabah (Radiyallahu anhum) were performing Salah individually in the Masjid, in the absence of Rasulullah (Sallallaahu 'Alaihi Wasallam), who arrived later. On the other hand, the prohibition of making signs with the hands during Salaam occurred while the Sahabah (Radiyallahu anhum) were performing Salah in congregation behind Rasulullah (Sallallaahu 'Alaihi Wasallam).

It is now clear that Rasulullah (Sallallaahu 'Alaihi Wasallam) forbade raising the hands in Salah, further confirming that Raf-ul-Yadein, except for that performed at the time of Takbeer-e-Tahrimah, has been abrogated.

DID RASULULLLAH (SALLALLAAHU 'ALAIHI WASALLAM) PRACTICE RAF-UL-YADEIN‎ UNTIL HIS DEATH?

It is often stated that Raf-ul-Yadein is a Sunnah that Rasulullah (Sallallaahu 'Alaihi Wasallam) practiced until his death. While there may be a Hadith suggesting this, it is also true that this Hadith is not authentic. If it were authentic, the data would have aligned, and there would have been no divergence in opinions. Imam Baihaqi (Rahimahullah) reported this Hadith from Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) with the following wording:

"When Rasulullah (Sallallaahu 'Alaihi Wasallam) began the Salah, he would raise both his hands, and he would do the same before Ruku and when standing up from Ruku. He would not do this in Sajdah; and this was the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) until he met Allah Ta'ala."

However, the phrase "and this was the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) until he met Allah Ta'ala"was added by fabricators. Imam Baihaqi (Rahimahullah) reported this Hadith with two different chains of narration (sanads). In the first chain, one of the narrators is Abdur-Rahman Bin Quraysh, who was suspected of fabricating Ahadith, as reported by Sulaimaani in Mizaanul-'Itidaal of Hafiz Zahabi. In the second chain, Ismah Bin Muhammad is mentioned. Hafiz Zahabi writes in Mizaanul-'Itidaal that Abu Haatim says that he is not solid. Yahya said he was a liar (kazzab) who fabricated Ahadith, Uqaili claimed that he narrated baseless Ahadith alongside authentic narrators, and Darqutni stated that he was abandoned by the scholars of Hadith.

It is therefore clear that the sentence "and this was the Salah of Rasulullah (Sallallaahu 'Alaihi Wasallam) until he met Allah Ta'ala" was added by fabricators and does not deserve any consideration.

SUMMARY AND CONCLUSION

All the 'Ulama-e-Kiraam (Rahimahumullah) are unanimously in agreement that Raf-ul-Yadein was a practice of Rasulullah (Sallallaahu 'Alaihi Wasallam). We have demonstrated here that Raf-ul-Yadein was practised on eight occasions. This number was gradually reduced, meaning the practice of Raf-ul-Yadein in certain postures of Salah was abrogated. There is unanimity among the 'Ulama-e-Mujtahideen (Rahimahumullah) on this matter. However, the disagreement lies in the number of times Raf-ul-Yadein should be performed.

Some 'Ulama-e-Mujtahideen, such as Imam Shafi'i (Rahimahullah) and Imam Ahmad Bin Hanbal (Rahimahullah), believe that Raf-ul-Yadein should be performed on three occasions: at the time of Takbir-e-Tahrimah, when going into Ruku, and when standing up from Ruku. They support their view with evidence from the Ahadith, and this opinion is respected. Other 'Ulama-e-Mujtahideen, such as Imam Abu Hanifah (Rahimahullah) and Imam Malik (Rahimahullah), according to the most authentic opinion of Imam Malik, believe that only Raf-ul-Yadein at the time of Takbir-e-Tahrimah has been retained, and all other instances have been abrogated. They too have evidence from authentic Ahadith to support their views.

Unfortunately, some individuals, perhaps due to a lack of knowledge, competence, insight, wisdom, and especially respect for our eminent Aimmah Mujtahideen (Rahimahumullah), have attempted to exploit this divergence—not to be confused with a quarrel—among these great and respected scholars, as the orientalists and other enemies of Islam often do, to sow doubt and confusion in the minds of the laymen, thereby accentuating the fragmentation of the Ummah. Indeed, these individuals, who are also laymen, sought to make people believe that the practice of Raf-ul-Yadein is the only correct practice and that those who do not practise it, i.e., those who raise their hands only at the time of Takbir-e-Tahrimah, are in error.

One must be devoid of the fear of Allah to dare to say that personalities such as Hadhrat Alqamah (Rahimahullah), Hadhrat Aswad Bin Yazid (Rahimahullah), two eminent Taabi'in and students of Hadhrat Umar (Radiyallahu anhu), and Hadhrat Imam Abu Hanifah (Rahimahullah) were in error for not practising Raf-ul-Yadein is an unacceptable and egregious stance. This alone demonstrates the bad faith of these individuals, who pose a potential danger to the Deen.

We are not among those who will join them in such baselessness and claim that those who practised Raf-ul-Yadein, such as the eminent Imam Shafi'i (Rahimahullah), the illustrious Imam Bukhari (Rahimahullah), and others, were in error. Such an idea does not even cross our minds, Alhamdulillah!

Our duty to fight falsehood, to inform our readers, eager to know the Haqq (the truth), and in general, the Ummah, has compelled us to deal with this subject in depth, hence the length of this presentation. We have explicitly demonstrated, with the most solid proof derived from the authentic Ahadith, that the practice of Raf-ul-Yadein is valid only at the time of Takbir-e-Tahrimah. Therefore, all those who follow the Ijtihaad of Imam Abu Hanifah (Rahimahullah), or any other Mujtahid who has come to the same conclusion, as Imam-e-A'zam (Rahimahullah) must practise Raf-ul-Yadein only at the time of Takbir-e-Tahrimah.

Since Imam Abu Hanifah (Rahimahullah) is a Mujtahid, the result of his Ijtihaad (research) is acceptable to Allah Ta'ala. Similarly, the practice of those who follow Imam Abu Hanifah (Rahimahullah) is also acceptable to Allah Ta'ala, as is the case in Mauritius and elsewhere. The same applies to those who follow other Aimmah Mujtahideen, such as Imam Malik (Rahimahullah), Imam Shafi'i (Rahimahullah), and Imam Ahmad Bin Hanbal (Rahimahullah).

Whether we like it or not, the truth is clear for all to see. Every individual will be responsible for their actions before Allah Ta'ala. The balance of deeds (Mizaanul-A'mal) is not in anyone’s hands. However, let us remember:

"...He has created death and life to test which of you carry out the best acts..." (67:2)

"Whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it."(99:7–8)

We have no authority over anyone, but we have a moral duty towards everyone. Our role is to warn and inform. At this point, we are satisfied, by the Grace of Allah Ta'ala, that we have discharged our responsibility.

May Allah, Al-Haadi, accept our modest effort for His Deen. May He grant us the Taufiq to work in this direction for His pleasure, and may He grant everyone understanding! (Ameen)

"Clear propagation is our only responsibility." (36:17)

[English version of "Raf-oul-Yadein" – Al Haadi – Vol. 2 No. 9,10]