Rafa'adain...

Lajawab · July 23, 2005, 6:41pm

Yesterday, I started doing Rafa’adain…

My brother started doing it two years ago, I was waiting for some strong Dalils…

I got them in an email from a very good brother I know…(Who is a revert and is now an Imam…His is an amazing story)…

Anyways, Here are the Dalils, specially for brother Bao Bihari…

Removing the Doubts and Conjecture Over Raising the Hands During Prayer

In the following article, I hope to clarify many issues related to raising the hands for the reader. This, I hope to prove by quoting the actions of the Prophet, the actions and sayings of the Companions, and the sayings of a number of Imams, as well as presenting the texts used to represent opposing views, and their criticism according to the qualified scholars. I have arranged this discussion in the following format:

How, where and when the Prophet (sal-Allaahu 'alayhi was-Salam) raised his hands in prayer
1. The level to which the hands are raised.
2. Are the hands raised before saying “Allaahu akbar”, while saying it, or after it?
3. The positions of the prayer in which it may be done:
  * Takbeerah al-Ihraam
  * Before entering into the bowing position
  * While rising from the bowing position
  * Before entering into the prostration position
  * Between prostrations
  * While rising to stand after the end of each rak‘ah
  * While rising after the second rak‘ah
Supportive Reports from the Companions and Followers
Arguments, Claims, and Differences
1. Texts used to claim abrogation
2. Their Review
3. Note on Raising hands while in the sitting position
4. Note on Women’s Prayer
Summarizing statements from the Scholars of Hadeeth
Final Words
How, Where and When the Prophet (sal-Allaahu 'alayhi was-Salam) Raised His Hands in Prayer:
1. The Level to Which the Hands Are Raised
  
  The Prophet (sal-Allaahu 'alayhi was-Salam) would raise his hands to the level of his shoulders, as reported by Ibn ‘Umar (radi-Allaahu anhu),
  
  “I saw the Prophet’s (sal-Allaahu 'alayhi was-Salam) opening takbeer in prayer; he raised his hands when he said “Allaahu akbar” until he held them parallel to his shoulders…”[1]
  
  And some reports say it was to the level of the ears as in the report of Maalik bin al-Huwayrith,
  
  “I saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands when he said, “Allaahu akbar”, when he bowed, and when he raised his head from bowing, until they extended to the level of his ears.”[2]
  
  There are no reports that involve the Prophet (sal-Allaahu 'alayhi was-Salam) touching his ears with any part of his hands while raising them with the takbeer.
2. Are the Hands Raised Before Saying “Allaahu Akbar”, While Saying It, or after it?
  
  According to the various texts on this matter, each way is correct, so one may do it this way sometimes, and a different way at others. Brief examples of texts that support this view are:
  
  Before: One narration from Ibn ‘Umar that the Prophet (sal-Allaahu 'alayhi was-Salam),
  
  “…Raised his hands until they were at the level of his shoulders, then [said, ‘Allaahu akbar’].”[3]
  
  During: As noted in the hadeeths of Ibn ‘Umar and Maalik bin al-Huwayrith noted in the previous section.
  
  After: Another narration from Maalik bin al-Huwayrith, recorded by Muslim, that the Prophet (sal-Allaahu 'alayhi was-Salam) would,
  
  “Say ‘Allaahu akbar’, then raise his hands.”
3. The Positions of the Prayer in Which it May Be Done
  
  Takbeer al-Ihraam
  
  The Prophet (sal-Allaahu 'alayhi was-Salam) would begin his prayer by saying the takbeer, raising his hands with it, as is reported in many hadeeths, such as the following from Ibn ‘Umar (radi-Allaahu anhu);
  
  “When the Prophet (sal-Allaahu ‘alayhi was-Salam) stood for prayer, he would raise his hands up to the level of his shoulders then say, ‘Allaahu akbar’…”[4]
  
  This is the well known takbeer referred to often as takbeer ul-ihraam. Or the takbeer by which one enters into the sacred state of prayer. This text, as well as many others, clearly indicate that raising the hands with this takbeer is a legislated element of the prayer in Islaam. According to most scholars, there is an ijmaa‘ (consensus of agreement among the scholars) on this issue. Among such scholars are an-Nawawee in Sharh Muslim, Ibn Hazm, Ibn al-Munthir in al-Ijmaa‘, and Ibn Hajar, who quotes Ibn ‘Abdul-Barr saying,
  
  “The scholars have agreed to the institution of raising the hands when beginning the prayer.”[5]
  Before Entering into the Bowing Position
  
  This is also demonstrated by the previous hadeeth of Ibn ‘Umar (radi-Allaahu anhu) which continues,
  
  “When the Prophet (sal-Allaahu ‘alayhi was-Salam) stood for prayer, he would raise his hands up to the level of his shoulders then say, ‘Allaahu akbar’, when he wanted to bow, he raised them similarly.”[6]
  
  And in another narration he says,
  
  “When the Prophet (sal-Allaahu ‘alayhi was-Salam) stood for prayer he raised his hands until they were at the level of his shoulders; and he would do that when he said, ‘Allaahu akbar’ for the bowing…”[7]
  While Rising from the Bowing Position
  
  From the same text, Ibn ‘Umar continues;
  
  “…and when he raised his head from bowing he raised them like that as well…”[8]
  
  And in the second narration above, he says;
  
  “…and he did that when he raised his head from bowing…”[9]
  Before Entering into the Prostration Position
  
  Maalik bin al-Huwayrith reported that,
  
  “He saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in his prayer when he bowed, and when he raised his head from bowing, and when he went to prostrate…”[10]
  
  Abu Hurayrah (radi-Allaahu anhu) said,
  
  “I saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in his prayer to the level of his shoulders when he began the prayer, and when he bowed, and when he went to prostrate.”[11]
  Between Prostrations
  
  This can be deduced from general texts, such as Ibn ‘Abbaas’s report that,
  
  “Allaah’s Messenger would raise his hands with every takbeerat.”[12]
  
  And ‘Umayr bin Habeeb’s report,
  
  “Allaah’s Messenger (sal-Allaahu 'alayhi was-Salam) would raise his hands with every takbeerat in the obligatory prayer.”[13]
  
  There are also specific reports in this regard, such as that of Maalik bin al-Huwayrith, who said,
  
  “…and when he raised his head from the prostrations he would do similar to that.”[14]
  
  And another narration by Anas (radi-Allaahu anhu), in which he said,
  
  “The Prophet (sal-Allaahu 'alayhi was-Salam) would raise his hands in the bowing and prostrating positions.”[15]
  While Rising to the Next Rak‘ah
  
  This is supported by the above hadeeths, for wherever one says “Allaahu akbar” one may do this, as in the hadeeth of Maalik bin al-Huwayrith,
  
  “…and when he raised his head from the prostrations, he would do similar to that.”[16]
  
  And the other report from him, in that;
  
  “He saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands in his prayer when he bowed, when he raised his head from bowing, when he prostrated, and when he raised his head from the prostrations.”[17]
  While Rising from Tashaahhud to the Third Rak‘ah
  
  This is reported specifically in the hadeeth of Abee Humayd as-Saa‘idee,
  
  “…Then when he (sal-Allaahu ‘alayhi was-Salam) stood from the second rak‘ah, he said, ‘Allaahu akbar’ and raised his hands …”[18]
  
  Also ‘Ali (radi-Allaahu anhu) reported that,
  
  “When standing for the obligatory prayer, Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam) would say, ‘Allaahu akbar’ and raise his hands to the level of his shoulders; and he would do similar to that when he finished his recitation;…and when he stood from the two prostrations, he raised his hands like that and said, ‘Allaahu akbar’.”[19]
  
  And Ibn ‘Umar (radi-Allaahu anhu) reported,
  
  “When Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam) stood from the second rak‘ah, he said,‘Allaahu akbar’ and raised his hands.”[20]
  
  This also follows from the general narrations mentioned above.
Support from the Actions of the Companions and their Followers for These Positions

To help dispel the claim that raising the hands is abrogated, I have listed examples from some Companions and their students to establish that they were seen after the death of the Prophet (sal-Allaahu 'alayhi was-Salam) raising their hands in these positions. Since there is widespread agreement, as explained above, regarding raising the hands with the opening takbeer, it will not be discussed further.

Ten Companions

In the presence of ten Companions of Allaah’s Messenger, one of them being Abu Qatadah, Abee Humayd as-Saa‘dee, said;

“Shall I teach you the prayer of Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam)?” .… He said, “When Allaah’s Messenger stood for the prayer, he raised his hands to the level of his shoulders, then he said, “Allaahu akbar”…then he said, “Allaahu akbar”, raising his hands until they reached the level of his shoulders, then he bowed… then he raised his head saying “Sami‘ Allaahu liman hamidah”, then he raised his hands up to the level of his shoulders while standing. Then he said, “Allaahu akbar”,…then when he stood from the second rak‘ah, he said “Allaahu akbar”, and raised his hands until they were at level of his shoulders, as he did when he began the prayer…’ They (the Companions present) said, “True. This is how he (sal-Allaahu 'alayhi was-Salam) prayed.”[21]
‘Umar

From Taawoos from Ibn ‘Umar that,

“‘Umar used to raise his hands when bowing, and when rising from it.”[22]
Ibn ‘Umar

“When he entered into prayer he would say,‘Allaahu akbar’ and raise his hands. Similarly, when he bowed, when he said, ‘Sami‘ Allaahu liman hamidah’, and when he stood from the second rak‘ah he raised his hands…”[23]

Naafi‘ reported from Ibn ‘Umar that,

“He would raise his hands when raising his head from the first prostration.”[24]
Anas

Yahya bin Ishaaq reported that,

“Anas (radi-Allaahu anhu) would raise his hands between the two prostrations.”[25]
Jaabir bin ‘Abdullaah

From Abu az-Zubayr, that,

“Jaabir bin ‘Abdullaah would raise his hands when beginning his prayer, when he bowed, and when he raised his head from bowing…”[26]
Ibn ‘Abbaas

From an-Nadhr bin Katheer - meaning as-Saa‘dee, who said,

“I prayed next to ‘Abdullaah bin Taawoos in al-Khayf masjid. When he prostrated in the first prostration and raised his head from it, he raised his hands to the level of his face. I objected to that. So Wahab bin Khaalid said, ‘Are you doing something that you have not seen anyone else do?’ Ibn Taawoos replied, ‘I saw my father do it [Taawoos], and he said, “I saw Ibn ‘Abaass do it.” And I do not know but that he said, “The Prophet (sal-Allaahu ‘alayhi was-Salam) did it.’”[27]

Some of the Followers of the Companions

Maymoon al-Makee reported that,

“‘Abdullaah bin az-Zubayr lead them in prayer, and he waved his hands when he stood, when he bowed, when he prostrated, and as he was getting up to stand; he stood and motioned with his hands. So I told Ibn ‘Abbaas about this. I said, ‘I have seen Ibn az-Zubayr praying in a way that I have not seen others praying.’ I described this waving [of the hands] to him. So he said, ‘If you would like to look at the prayer of Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam), then imitate the prayer of ‘Abdullaah bin az-Zubayr.’”[28]
Ayyoob said,

“I saw Naafee‘ and Taawoos raising their hands between the two prostrations.”[29]
Yazeed bin Haaroon reported from Ash‘ath that al-Hasan and Ibn Seereen,

“Both would raise their hands between the two prostrations.”[30]
Ibn ‘Aliyyah reported that he saw Ayyoob raise his hands between prostrations.[31]

Previously, we covered the first two discussions on this subject:

How, where and when the Prophet (sal-Allaahu 'alayhi was-Salam) raised his hands in prayer
Supportive Reports from the Companions and Followers

The following is the first half of the third discussion:
Differences, Arguments and Clarifications

To understand the differences over raising the hands after the opening takbeer, we may quote Muhammad al-Marwazee: “The scholars of the lands agree to the permissibility of this, except the people of Koofah.”[32]

And in his Sunan, at-Tirmithee said:

“More than one of the People of knowledge among the Companions of the Prophet (sal-Allaahu 'alayhi was-Salam) and the followers held this opinion, and it is the opinion of Sufyaan and the people of Koofah.”[33]

The following are the seven most popular texts relied upon to claim that raising the hands after the takbeer is abrogated. According to these texts (and others that are fabricated, or not worth mentioning here), a group of the Hanafee scholars claim that any authentic report which could be used to prove raising the hands after the opening takbeer is abrogated and therefore no longer allowed to be acted upon. Meaning that it is something that the Prophet (sal-Allaahu 'alayhi was-Salam) used to do but abandoned doing before his death, and so, we should also not do it. This claim must be analyzed by the following two questions:

Are the texts that prove abrogation authentic;
If such texts are authentic then is abrogation the only correct interpretation? Something is either abrogated or it is not, there is no level in between.

To get an idea of the claims, we may quote at-Tahaawee, who argues;

“The only reason for ‘Ali to see the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands and then not follow him in doing it, is that he new well that it was abrogated.”[34]

Al-Laknawee explains;

“It is well known in the books of usool of our companions (i.e. Hanafees), ‘That Mujaahid said, “I accompanied Ibn ‘Umar for ten years and I did not see him raise his hands except once.”’ They say, ‘And Ibn ‘Umar relates the raising of hands from the Messenger (sal-Allaahu ‘alayhi was-Salam) and he himself left it. And a Companion who narrates a hadeeth, then leaves what is narrated (which is) clear in meaning and it is not possible to explain why, then you (follow him in that act and) leave what is narrated.’ And at-Tahaawee relates from the hadeeth of Abu Bakr bin Ayaash from Husayn from Mujaahid that he said, ‘I prayed behind Ibn ‘Umar and he did not use to raise his hands except at the first takbeer of prayer.’ Then he said, ‘So this was Ibn ‘Umar who saw the Prophet (sal-Allaahu 'alayhi was-Salam) raise his hands, then he left that same raising after the Prophet (sal-Allaahu ‘alayhi was-Salam) and he did not do that except that abrogation was established with him.’”[35]

See al-Laknawee’s response to these claims later.

The hadeeth of Ibn Mas‘ood

“‘Shall I not pray with you the prayer of Allaah’s Messenger (sal-Allaahu ‘alayhi was-Salam)?’ So he prayed and he did not raise his hands except the first time [and in some narrations: “except once” and in others: “he raised his hands at the beginning of the prayer, and he did not repeat that.]” (at-Tirmithee, Abu Daawood, Ahmad)

Some of the scholars of hadeeth have shown that the chain of narrators for this text is authentic.[36] But they argue that this text negates while numerous others confirm, and confirmation takes precedence over negation.[37] Others deny the authenticity of the text in part or altogether,[38] as is seen in the following discussion.

Ibn al‑Mubaarak said,

“The hadeeth of Ibn Mas‘ood is not confirmed.” (At-Tirmithee)

In his Sunan, after relating this hadeeth, Abu Daawood said,

“This hadeeth is a summary of a long hadeeth, it is not authentic with this wording.”

Here he means the words, “except the first time,” or, “And he did not repeat that.” In his Juz’ Rafa‘ al‑Yadayn after mentioning the hadeeth, Imaam al-Bukhaaree said,

“Imaam Ahmad narrated from Yahya bin Adam who said,‘I saw the hadeeth of ‘Abdullaah bin Idrees from ‘Aasim bin Kulayb, and there was not in it, “Then he did not repeat that”.‘[39] And this is more authentic as a book is better preserved according to the People Knowledge. For a man narrates something [from memory], then he consults the book and it is as it is in the book. Al‑Hasan bin Rabee‘ narrated to us from Idrees bin ‘Aasim from ‘Abd ur-Rahmaan bin al‑Aswaad from ‘Alqamah that ‘Abdullaah (Ibn Mas‘ood) said, ‘The Messenger of Allaah (sal-Allaahu ‘alayhi was-Salam) taught us the prayer…’ so he stood and made takbeer and raised his hands, then he bowed and put his hands together between his knees. This reached Sa’d who said, ‘My brother has spoken truthfully. But we used to do that in the beginning of Islaam, then we were commanded with this. (i.e., pl acing the hands on the knees in rukoo‘).’[40] “And this indicates that Ibn Mas‘ood was not aware that it was abrogated. And Ibn al-Munthir reports from Ibn ‘Umar with a strong isnad that he said, ‘The Prophet (sal-Allaahu ‘alayhi was-Salam) only did that once.’ Meaning at-tatabeeq…and ‘Abd ur-Razzaaq reports from ‘Umar what agrees with the saying of Sa‘d, he reports it from another way from ‘Alqamah and al-Aswaad saying, ‘We prayed with ‘Abdullaah [Ibn Mas‘ood] so [we held our hands together while bowing]. Then ‘Umar met us, so we prayed with him, so we [did it again]. When we finished he said, “That is something that we did then it was stopped.”‘And with at-Tirmithee by way of Abu ‘Abd ur-Rahmaan as-Salmee who said, ‘‘Umar bin al-Khattaab said to us, “Indeed the knees are sunnah for you so grasp the knees.”’ And al-Bayhaqee reported it with this wording; ‘When we bowed w e placed our hands between our knees. So ‘Umar said, “From the sunnah is to grasp the knees.”’ And this also implies that the ruling is marfoo‘ [or raised] because when a companion says, ‘this is sunnah’, or ‘the sunnah is like this’, then it is obvious that the source for this is the Prophet (sal-Allaahu 'alayhi was-Salam), especially when the one saying it is the likes of ‘Umar.” (Fath ul-Baaree) And this is what is preserved according to the People of research into the hadeeth of Ibn Mas‘ood.”

Al‑Haafiz ibn ‘Abd il-Baarr said,

“Regarding the hadeeth of Ibn Mas‘ood; ‘”Shall I not pray with you the prayer of the Messenger (sal-Allaahu ‘alayhi was-Salam).” So he prayed and did not raise his hands except once.’ Then indeed Abu Daawood said, ‘This is a summary of a long hadeeth and it is not saheeh with this wording.’ Similarly al‑Bazaar said, ‘It is not confirmed, and the likes of this is not depended upon.’ As for the hadeeth of Ibn ‘Umar mentioned in this chapter, then this hadeeth was said in al-Madeenah and is saheeh, having no narrators accused of anything. And the likes of this has been narrated from more than twelve Companions.”[41]

Ibn Abee Haatim said,

“I asked my father about the hadeeth related from Sufyaan ath‑Thawree from ‘Aasim bin Kulayb from ‘Abd ur-Rahmaan bin al‑Aswaad from ‘Alqamah from ‘Abdullaah that the Prophet (sal-Allaahu 'alayhi was-Salam) stood and made takbeer and raised his hands and then did not repeat that, and my father said, ‘This is a mistake. It is said the mistake is from ath‑Thawree, for a group of people have narrated from ‘Aasim and all of them have said that, “The Prophet (sal-Allaahu ‘alayhi was-Salam) stood in prayer, and he raised his hands, then he bowed and placed his hands together between his knees." And not one of them narrate what ath‑Thawree relates.’”[42]

Al‑Haafiz Ibn Hajr said,[43]

“This hadeeth is declared hasan by at-Tirmithee and saheeh by Ibn Hazm. And Ibn al‑Mubaarak said, ‘To me, it is not confirmed." And Ibn Abee Haatim reported from his father that ‘This hadeeth is a mistake.’ And Ahmad bin Hanbal and his shaykh Yahya bin Aadam said, ‘It is weak’, and al-Bukhaaree transmitted this from them and endorsed their verdict. Abu Daawood said, ‘It is not authentic.’ And ad‑Daaruqutnee said, ‘It is not established.’ Ibn Hibbaan said, "This is the best narration that the People of Koofah narrate with regards to negating raising the hands in prayer for bowing and when rising from it, and it is in reality the weakest thing to depend on, because of its defects that invalidate it.'”

Lajawab · July 23, 2005, 6:43pm

Re: Rafa'adain...

Continued...

1.

  Al-Mubaarakfooree says,

  “The hadeeth of Ibn Mas‘ood is not saheeh nor hasan, rather it is weak and the likes of it is not used as proof. As for at-Tirmithee's declaring to be hasan, he is not to be depended upon when there is leniency [in his verdict]. As for Ibn Hazm declaring it saheeh, then what is obvious is that it is from the point of view of its chain, and it is well known that the authenticity of the chain does not necessitate the authenticity of the text. Despite the fact that Ibn Hazm's verdict of saheeh is not to be depended upon in light of the weakening of it by these precise huffaaz (pl. of haafiz). So depending upon this weak hadeeth to leave raising the hands and it's abrogation except when starting (prayer) is not correct.”[44]

  If It Was Authentic
  Speaking of the hadeeth of Ibn Mas‘ood, Imaam ash-Shaaf‘ee said,

  “It is not confirmed, and if it was, then the affirmation [of raising the hands] takes precedence over the negation.”[45]

  Al-Mubaraakfooree says,

  “And if we were to concede and accept that the hadeeth of Ibn Mas‘ood is Saheeh or hasan, then it would be obvious that Ibn Mas‘ood forgot about it, as he forgot about many matters. Al‑Haafiz az‑Zayl‘ee said in Nasb ur‑Raayah, transmitting from the author of at‑Tanqeeh that, ‘There is nothing strange in the forgetting of Ibn Mas‘ood, for Ibn Mas‘ood forgot a portion of the Qur'aan that the Muslims afterwards did not disagree upon, and that is al-mu‘aoothataeen (i.e., including them as part of the Qur'aan); he forgot about that which the scholars have agreed to be abrogated, like placing hands together (between the knees in rukoo‘), and how two stand behind the imaam; and he forgot about that which the scholars do not differ about, that the Prophet (sal-Allaahu 'alayhi was-Salam) prayed subh at it's time on the Day of Sacrifice; he forgot how the Prophet (sal-Allaahu 'alayhi was-Salam) combined (prayers) on ‘Arafah, and he forgot about that which the scholars do not differ over with regards to placing the elbow and the fore‑arm on the floor (while prostrating, that it is not allowed), and he forgot how the Prophet (sal-Allaahu 'alayhi was-Salam) used to recite, «And He who created the male and the female». If it is possible that Ibn Mas‘ood forgot the likes of these in prayer, then how is it not possible that he forgot about raising the hands?'”[46]

The Report from al-Baraa'

“Allaah's Messenger (sal-Allaahu 'alayhi was-Salam) would, when beginning the prayer, raise his hands to near his ears, and not repeat that.” (Abu Daawood and ad‑Daaruqutnee)

Al-Mubaarakfooree says,

“It is by route of Yazeed bin Abu Ziyaad from ‘Abd ur-Rahmaan bin Abu Layla from him (i.e. al-Baraa'). The huffaaz (pl. of haafiz) have agreed that his saying, "then he did not repeat that" is mudraj[47] in its narration from the saying of Yazeed bin Abu Ziyaad. It is related from al-Baraa' without the addition by Shu‘bah, ath‑Thawri, Khaalid at‑Tahaan, Zuhayr and others from the huffaaz.”[48]

‘Abdullaah bin Ahmad said,

“I asked my father about the hadeeth of al-Baraa' bin ‘Aazib about the raising [of the hands in prayer]. He said, ‘Muhammad bin Ja‘far Ghandir reported to us, saying; “Shu‘bah reported to us from Yazeed bin Abee Ziyaad who said, ‘I heard Ibn Abee Layla saying, “I heard al-Baraa' speaking to people with Ka‘b bin ‘Ujrah, he said, ‘I saw Allaah's Messenger when he began the prayer raising his hands.'” My father said, ‘And Sufyaan bin ‘Uyaynah said, “We heard it from Yazeed like this.” Then Sufyaan said, “Then later in Koofah he was saying, “Then he did not repeat that.”'”[49]

Al‑Humaydee said,

“This narration was narrated by Yazeed only, and Yazeed added it.”[50]

‘Uthmaan ad‑Daarimee said from Imaam Ahmad,

“It is not authentic.”[51]

Yahya bin Muhammad bin Yahya said,

“I heard Ahmad bin Hanbal saying, ‘This hadeeth is flimsy, Yazeed used to narrrate this for a period of time without saying, “And he did not repeat that.” So when they - meaning the people of Koofah - met him, he was mentioning it.'”[52]

Ad‑Daaruqutnee relates this hadeeth via the route of ‘Ali bin ‘Aasim from Muhammad bin ‘Abd ur-Rahmaan bin Abu Layla from Yazeed bin Abu Ziyaad from him (al-Baraa'). Ibn ‘Aasim said,

“I went to Koofah and I met Yazeed bin Abu Ziyaad and he narrated this hadeeth to me but he did not mention ‘Then he did not do that', so I said to him, "In fact Ibn Abu Layla narrates this hadeeth to me from you and it contains ‘Then he did not repeat that', and he said, ‘I have not preserved this'”[53]

So, according to the above mentioned scholars, including Yazeed who ist routes depend upon, the correct wording of the hadeeth does not contain, “And he did not repeat that.”
3.
1. FROM ‘ALQAMAH
That Ibn Mas’ood said, “I prayed with the Prophet (s), and Abu Bakr, and ‘Umar, they did not raise their hands except in the beginning.” (Ibn ‘Ady, ad-Daaruqutnee, and al-Bayhaqee)

This narration comes by way of Muhammad bin Jaabir, from Hammaad from Ibraaheem, from ‘Alqamah, from Ibn Mas’ood.

Ash-Shawkaani says, Ibn al-Jawzi mentioned him (Muhammad bin jaabir) in al-Mawdhoo’aat (the Fabricated) and he quoted Ahmad saying that Muhammad Ibn Jaabir is nothing, and none narrates from him except one who is worse than him.”*

‘Abdullaah bin Ahmad said “I mentioned to my father the hadeeth of Muhammad bin Jaabir, from Hammaad from Ibraaheem, from ‘Alqamah, from Abdullaah, about the raising (the text above). He said, ‘This Ibn Jaabir embellishes his hadeeths, is munkar, it is very much rejected.’”[ii]

Muhammad bin Jaabir is also considered weak by Ibn Ma’een, Ibn Hibbaan, al-Bukhaari, and others.[iii]
4. FROM IBN ‘UMAR

“Alaah’s Messenger (s) would raise his hands when he began the prayer and he would not repeat that.”(Al-Bayhaqee in al-Khilaafiyyaat)

Ibn Hajar said that this is a rejected fabricated hadeeth.[iv]
5. FROM MUJAAHID

“I prayed behind Ibn ‘Umar, and he would not raise his hands except at the first takbeer of the prayer.” (Al-Tahaawi and Ibn Abi Shaybah)

Al-Mubaarakfoori says,[v]

“The hadeeth of Ibn ‘Umar is weak from a number of perspectives, firstly in its sanad is Abu Bakar bin ‘Ayyaash, and his memory became confused at the end of his life. Secondly, it is shaath[vi] because Mujaahid contradicts all of the companions of Ibn ‘Umar, who are trustworthy hufaaz. “Thirdly, the Imaam of this matter, Yahya bin Ma’een said, ‘The hadeeth of Abu Bakr from Husayn is a vain fabrication of his , and has no basis.’”

And Imaam al-Bukhaari said[vii], “It is related from Abu Bakr bin Ayyaash from Husayn , from Mujaahid, that he did not see Ibn ‘Umar raise his hands except at the first takbeer, [But] it is related from the people of knowledge that this is not correctly recorded from Ibn ‘Umar used to throw pebbles at the one who did not raise his hands (at rukoo’) in prayer? So how could Ibn ‘Umar leave something that he commanded others to do and he saw the Prophet (s) doing?”

Similar statements are said by Imaam al-Bayhaqi[viii], Al-Haafiz Ibn Hajr[ix], Muhammad al-Lakanaawi[x], and others.
6. FROM ANAS

The hadeeth,

“Whoever raises his hands in prayer, then there is no prayer for him.” (Al-Haakim in al-Madkhal)

Ash-Shawkaani says,

“Sometimes they argue with …[this text above], and Ibn-Jawzi reported a hadeeth similar to that of Anas from Abu Hurayrah. …And al-Badr al-Muneeraan it is said that in its isnad is Muhammad bin ‘Ukaashah al-Karmaanee. Ad-Daaruqutni said he fabricated the hadeeth mentioned from Abu Hurayrah among the completely fabricated.”[xi]
7. FROM ‘ALI

From Abu Bakr bin ‘Abdullaah an Nashily, from ‘Aasim bin Kulayb from his father that,

“‘Ali used to raise his hands at the first takbeer of the prayer and he did not raise them again.” (Ibn Abi Shaybah and al-Bayhaqi)

‘Uthmaan ad-Daarimi declared this report munkar (rejected) by saying,

“Abu Bakr an-Nahsily is not one whose report is used it does not come from anyone other that him.”[xii]

A similar statement is recorded from Ahmad[xiii] and al-Mubaarakfoori[xiv].
8. FROM JAABIR BIN SAMOORAH

“I went out with Allaah’s Messenger (S) and he said, ‘What is the matter with you that I see you wave your hands as if they were the tails of headstrong horses. Becalm in your prayer.’”(Muslim)

This does not refer to raising the hands with takbeer in the prayer, Al-Mubaarakfoori explains this by saying,

“This is a summary of a long hadeeth… Muslim also narrates from Jaabir bin Samurah that, ‘When we prayed with the Messenger of Allaah (S), we said the tasleem and gestured with our hands on both sides. Upon this the Messenger (S) said, “Why do I see you mobbing your hands as if they were tails of headstrong horses. It is enough for you that one should place one’s hand on ones thigh and then pronounce tasleem to the brother on one’s right and left.” In another narration ‘When one of you says the tasleem, then he should only turn his face towards his companion and not gesture with his hands.’ … Al-Bukhaari said, ‘The one who uses the hadeeth of Jaabir bin Samoorah to forbid raising the hands at rukoo’, then there is not for him a portion of knowledge, for i t is well-known that it referred to the state of tashahhud.’’’[xv]

These texts justly represent the ‘evidence’ of those who claim that raising the hands after the opening of the prayer is abrogated yet, as is clear, none of these texts is sufficient to support the claim of abrogation and this should remove any doubts the reader may have previously held over this issue, and only Allaah grants insight.

RAISING THE HANDS WHILE SITTING

There are two hadeeths which seem to prohibit raising the hands in the sitting position.

1)’Ali reported that the Prophet (S), ‘did not raise his hands [at any time] during his prayer while he was sitting…’(Abu Daawood, see al-Albaani no 679)

2) Ibn ‘Umar reported that the Prophet (S), ‘did not do that between the prostrations.’(Al-Bukhaari, Muslim and others)

However, as the previous arguments show, these texts negate actions that are confirmed from the Prophet (S) as well as a number of his companions and their followers, for instance:

Maalik bin al-Huwayrith reported that,

“He saw the Prophet (S) raise his hands in his prayer when he bowed, when he rasied his head from bowing, when he prostrated, and when he raised his head from the prostrations.” (This narration is from Ahmad and its chain is authentic according to al-Albaani; see Irwaa’ ul-Ghaleel, no. 351 and the discussion following it)

Nadhr bin Katheer as-Saa’dee said:

“I prayed next to ‘Abullaah bin Taawoos in al-Khayf masjid. When he prostrated in the first prostration and raised his head from it, he raised his hands to the level of his face I objected to that. Wahab bin Khaalid said, ‘Are you doing something that you have not seen anyone else do?’ Ibn Taawoos said, ‘I saw my father [Taawoos] do it, and he said, that he saw Ibn ‘Abaas do it saying that the Prophet (S) did it.’” (Abu Daawood, no 675)

Among the scholars who support this view are, Abu Bakr ibn al-Mudhir, at-Tabaree, al-Bayhaqi and al-Baghawi.[xvi]

NOTE ON WOMAN’S PRAYER

“All that has been mentioned of the description of the Prophet’s prayer (S) applies equally to men and women, for there is nothing in the sunnah to exclude them from any of these descriptions; in fact the Prophet’s (S) general statement applies to both men and women:

{Pray as you have seen me praying}(Al-Bukhaari and Ahmad)

This is the view of Ibraaheem an-Nakha’ee who said,

“A woman’s actions in the prayer are the same as a man’s.” (Ibn Abi Shaybah with an authentic chain)

Al-Bukhaari reported in al-Taareekh as-Sagheer with an authentic chain from Umm ad-Dardaa’,

“That she used to sit in her prayer just as a man sits, and she was a woman of understanding.”[xvii]
4. SUMMARIZING STATEMENTS FROM THE SCHOLARS OF HADEETH[xviii]

As-Suyooti said in al-Azhaar al Mutanaazirah fi al-Akbaar al-Mutawaatirah,

“The hadeeth of raising the hands (at rukoo’) is mutawaatir from the Prophet (S).”[xix]

Al-Haafiz ibn Hajar said,

“Al-Bukhaaree said, ‘Raising the hands at rukoo’ and at rising the hands at rukoo’ is related from seventeen of the companions,’ Al-Haakim and Abu al-Qasim ibn Mandah mention that among its narrators are the ten companions who were promised paradise. Our Shaykh, Abu al-Fadhl al-Haafiz mentioned that he counted the narrations from the companions, and they reached fifty”.[xx]

Similarly was mentioned by ash-Shawkaani[xxi], al-Haakim, al-Bayhaqi[xxii], al-Bukhaari[xxiii], and Maalik. Iin Fath ul-Baaree, Ibn Hajar said,

“Ibn ‘Abd il-Baarr said, ‘Nobody relates the leaving of raising the hands from Maalik except Ibn al-Qaasim. And that which we take is the raising of the hands as in the hadeeth of Ibn ‘Umar. And that is what Wahb and others narrate from Maalik. And at-Tirmithi does not relate from Maalik other than (the saying of Ibn al-Qaasim). And al-Khaattaabi transmitted this, and al-Qurtubi followed him in al-Mufham, that the last of the two saying and the most authentic from him was this. And I have seen the Maalikiyah use an evidence for the leaving of raising hands except with the saying of Ibn al-Qaasim.
5. FINAL WORDS

Many points can be made to summarize this discussion, however, the following are perhaps the most important:
1. Raising the hands after the opening of the prayer is not abrogated.
2. Most scholars agree that raising the hands after the opening of the prayer should be emphasized in some positions in some positions more than others, such as before and after the bowing position.[xxiv]
3. Raising the hands with every raising or lowering during the prayer-for both men and women-is permissible, and in some of the positions, highly recommended.

And Allaah knows best Footnotes
Al-Bukhaaree
Al-Bukhaaree (with abridged chain), Muslim and others as detailed later. This wording is found with Abu Daawood. See Saheeh Sunan Abu Daawood #680 by al-Albaanee where he grades it Saheeh. Al-Albaanee has, “Sometimes...” the Prophet (sal-Allaahu 'alayhi was-Salam) would raise them to the level of the ears in his Sifat Salat an-Nabee (sal-Allaahu 'alayhi was-Salam). Ibn Hajar says that Abu Thawr reported that ash-Shaaf‘ee consolidated the meaning of these two texts saying that he (sal-Allaahu 'alayhi was-Salam) would raise his hands so that the palms were at the level of the shoulders, and the fingertips reached the level of the ears. See Fath ul-Baaree.
Muslim
Al-Bukhaaree, Muslim and others.
Fath ul-Baaree
Al-Bukhaaree, Muslim, and others
Al-Bukhaaree
Al-Bukhaaree, Muslim, and others.
Al-Bukhaaree
1. This narration is from Ahmad and its chain is authentic according to al-Albaanee, see Irwaa' ul-Ghaleel, no. 351, and the discussion following it.
2. Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 700.
3. Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 705.
4. Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 701.
5. An-Nasaa'ee, see Irwaa' ul-Ghaleel, no. 351.
6. Ibn Abee Shaybah with an authentic chain see Irwaa' ul-Ghaleel, no. 351.
7. An-Nasaa'ee, see Irwaa' ul-Ghaleel, no. 351.
8. This narration is from Ahmad and it's chain is authentic according to al-Albaanee, see Irwaa' ul-Ghaleel, no. 351 and the discussion following it.
9. Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 670.
10. Abu Daawood; Saheeh Sunan Abu Daawood by al-Albaanee, no. 679. See later discussion over the remainder of this text. The word as-sajdatayn, meaning “the two prostrations”, has been interpreted by most scholars to mean the second rak‘aat.
11. Al-Bukhaaree, an-Nasaa'ee, and Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 678.
12. Reported by Ibn Maajah 702, and Abu Daawood, and this narration is his no. 670. See Saheeh Sunan Abu Daawood.
13. Al-Haakim and al-Bayhaqee from Ibn ‘Umar and Sa‘eed bin al-Musayyib. See Tuhfat al-Ahwaathee
14. Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 676.
15. Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See Sifat Salaat an-Nabee.
16. Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See Sifat Salaat an-Nabee.
17. Ibn Maajah. See Saheeh Sunan Ibn Maajah by al-Albaanee, no. 708.
18. Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 675.
19. Abu Daawood. See Saheeh Sunan Abu Daawood by al-Albaanee, no. 674.
20. Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See Sifat Salaat an-Nabee.
21. Ibn Abee Shaybah with an authentic chain according to al-Albaanee. See Sifat Salaat an-Nabee.
22. Ibn Abee Shaybah [Vol. 1: Kitaab as-Salawaat; Regarding raising the hands between the two prostrations. It follows the previous narration. P. 271] Its chain is authentic according to al-Albaanee. See Sifat Salaat an-Nabee.
23. See Fath ul-Baaree
24. Regarding the Companions, the texts, and their interpretation that follow (according to the scholars of hadeeth) demonstrate that this is not correct.
25. See Tuhfat al-Ahwaadee. The reference to ‘Ali, may Allaah be pleased with him, is text number seven.
26. Ta‘leeq ul-Mumjad ‘alaa Muwataa Muhammad. See Tuhfat al-Ahwaadee.
27. At-Tirmithee and Ibn Hazm for example. Al-Albaanee says that it is Saheeh according to the conditions of Al-Bukhaaree and Muslim, but it is contradicted by the mutawaatir reports that affirm raising the hands. See his notes on Mishkaat ul-Masaabih.
28. See Fath ul-Baaree where Ibn Hajar mentions that ash-Shaaf‘ee held this view even though he said that the text is not confirmed.
29. Either because of a deficiency in the transmission of it (and in this case and the case with the hadeeth of al-Baraa' that appears later, there is considerable debate over who is responsible for it) or because of the poor grades which the narrators have received from various scholars.
30. See al-‘Ilal wa Ma‘rifatur-Rijaal according to Ahmad bin Hanbal #714: “‘Abdullaah bin Idrees dictated to me from his books from ‘Aasim bin Kulayb from ‘Abd ur-Rahmaan al-Aswaad. He said, ‘‘Alqamah reported to us from ‘Abdullaah who said, “Allah's Messenger (sal-Allaahu 'alayhi was-Salam) taught us the prayer.” So he said, “Allaahu akbar” and raised his hands and then bowed, and he folded his hands and put them between his knees. This reached Sa‘d who said, “My brother has spoken truthfully, we did that, then we were commanded with this”, and he grasped his knees.”'”
31. Although al-Bukhaaree quotes this chain in Juz' Rafa‘ al‑Yadayn, the text is reported by numerous authorities. Among them is Ahmad as noted previously in his quote. Additionally, the text is reported by al-Bukhaaree and Muslim in their Saheehs, the four Sunans, Ibn Khuzaymah and others. “Putting the hands together between the knees”: It is known as tataabeeq, and this text indicates that it has been abrogated. At-Tirmithee said, “At-tatabeeq is abrogated according to the people of knowledge, there is no difference between the scholars in that except what is reported from Ibn Mas‘ood and some of his companions that they [performed it].” (Sunan at-Tirmithee) Ibn Hajar, after bringing the text said,
32. At‑Tamheed
33. Kitaab al-‘Ilal 1:96, Ibn Abee Haatim.
34. At‑Talkhees al-Khabeer 1:222.
35. Tuhfat al-Ahwathee 1:220.
36. Quoted by Ibn Hajar in Fath ul-Baaree.
37. See Fiqh us-Sunnah, and Tuhfat al-Ahwathee. This point is very well known to the scholars of this branch of knowledge, and it is usually kept out of the view of others. However, exposing this point within the context of this discussion - that is removing the lethargic doubts about a sunnah - should not cause anyone to feel that this great companion, may Allaah be pleased with him, was any less than the magnificent scholar and faqeeh that the Prophet (sal-Allaahu 'alayhi was-Salam) endorsed him to be. Although no single person is without error after the Prophet (sal-Allaahu 'alayhi was-Salam), it is better to quote a scholar with this kind of saying as we have done here, than to be one who is heard saying, “So and so companion was mistaken...”
38. Mudraj: A grade of deficiency given to a hadeeth when it is known that there is an interpolated addition either in its chain of narrators, or its text. When this one report contains the addition, and it contradicts other reports, then it is graded as mudraj. For definition reference at-Ta‘leeqaat al-Athriyah ‘alal-Manzoomat il-Bayqooniyah.
39. Tuhfat al-Ahwaadee, here he is quoting ash-Shawkaani in Nayl al-Awtaar p. 193.
40. Al-‘Ilal wa Ma‘rifatur-Rijaal according to Imam Ahmad bin Hanbal #708.
41. Nayl al-Awtaar p. 193.
42. See as-Sunan al-Kubraa by al-Bayhaqee, and Nayl al-Awtaar p. 193.
43. See Nayl al-Awtaar p.193, Tuhfat al-Ahwathee and al-‘Ilal wa Ma‘rifat ur-Rijaal. Likewise al‑Haafiz said this in at‑Talkhees ul-Khabeer pg.83.
44. Al-Bayhaqee quotes that Sufyaan reports the same incident from him, Sunan 2:76. Nayl al-Awtaar p. 193. Reference al-‘Ilal by Ahmad for similar.

Nayl al-Awtar pg 194

[ii]Al-‘Ilal (Ahmad) no. 716. Also no 719, “Yahya bin Ma’een was asked about Muhammad bin Jaabir, so he censured him, and said: ‘None reports from him except that he is worse than him.’”

[iii] See Kitaab adh-Dhu’afaa’ as-Sagheer by al-Bukhaari and Kitaab adh-Dhua’faa’ wal-Matrookeen by an-Nasaa’ee.

[iv] See Naylal-Awtar pg 194

[v] Tuhfat al-Ahwaathee

[vi] Shath: “Abnormal”; a grade given to a report whose narration is rejected because it contradicts what is better than it, either because of its more numerous transmissions, or because of it being agreed upon.

[vii] In Juz’ Rafa’ al-Yadayn

[viii] Al-Ma’rifah

[ix] Fath ul-Baaree

[x] Ta’leeq ul-Mumjad ‘alaa Muwattaa Muhmmad

[xi] Nayl al-Awtaar pg 191

[xii] See Al-Jarh wat-Ta’deel, at-Tahtheeb, and as-Sunan al-Kubraa

[xiii] Al-“Ilal, no. 717

[xiv] Tuhfat al-Ahwaathee

[xv] As quoted in at-Talkhees al-Khabeer, see Tuhfat al-Ahwaathee

[xvi] These are the specific names listed by ash-Shawkaani and Ibn Hajar. Al-Albaani points out that this is the view of Ahmad, Maalik and ash-Shaaf’I as well. See Sifat Salaat an-Nabee p.60 [First ed. English]

[xvii] “The hadeeth about the woman tucking up in prostration, and in that regard she is not like a man, is mursal and not authentic. Abu Daawood transmitted it in al-Maraaseel on the authority of Yazeed bin Abi Habeeb. As for what Imaam Ahmad has reported, as in his son ‘Abdullaah’s Masaa’il, from Ibn ‘Umar, that he used to instruct his wives to sit cross-legged in prayer, its chain of narrators is not authentic, for it contains ‘Abdullaah bin ‘Umar al-‘Amree, who is a weak narrator.” This section is taken from Sifat Salaat an-Nabee, by Al-Albaani. That the woman is the same as the man in the issue of raising hands is the view expres sed in Fath ul-Baari and, Nayl al-Awtaar as well.

[xviii] The quotations found in this section are limited to the context of raising after rukoo’ unless otherwise stated.

[xix] See Tuhfat al-Ahwaathee

[xx] Fath ul-Baari

[xxi] Nayl al-Awtaar

[xxii] Nayl al-Awtaar

[xxiii] See Tuhfat al-Ahwaathee

[xxiv] Although not cited here, some of the Scholars consider these to be waajib. See Fath ul-Baari and Nayl al-Awtaar.

bao_bihari · July 23, 2005, 6:45pm

Re: Rafa'adain...

Lajawab bhai- jazakallah for the effort-

inshallah will read it and give you feedback

Lajawab · July 23, 2005, 6:52pm

Re: Rafa'adain...

Just to make the practice concise:

Rafa'adain is done in four places;

1) Takbeer-ul-Ihraam (When you first raise your hand to go into a state of prayer),

2) Going into the Ruku,

3) Coming out of the Ruku (Sami-Allahu-Liman...)

4) Standing up after Tashahhud (The sitting in the second Rakah, in which the testimony is given...)

bao_bihari · July 23, 2005, 6:56pm

Re: Rafa’adain…

whilst i read what you posted see some of these arguments..

Ref-1

Ref-2

Ref-3

Also try these

Try:

http://www.alahnaaf.com/en/modules....dayn%20-%202005
http://www.alahnaaf.com/en/modules…-Risail%20Vol-1

IMPORTANT

I do not consider rafa yadain a very vital issue- if someone’s research ( please confirm with ulema of both side before doing reaserch on your own - beliving an emal attachment) make him do rafa yadain-fine…if some ones do not do it , still fine with me…

wasalam

PyariCgudia · July 23, 2005, 7:08pm

Re: Rafa’adain…

If you want people to read what you have to say, its better you write a short concise version of what you’re talking about then provide a link instead of copy-pasting a whole bunch of hadith.

What a non-issue of a topic. Raising hands while praying - who the hell cares? You think its gonna get you into heaven or out then :k:

Why does it have to be a friggin issue? Seriously you muslims have your priorities so wrong.

Lajawab · July 23, 2005, 7:11pm

Re: Rafa’adain…

^^

I don’t consider it important either Bao…But…

** Group one normally presents the narrations of Ibn ‘Umar (Allah be pleased with them) and Malik ibn al-Huwayrith (Allah be pleased with them)as their primary source of evidence, **since both of these Companions have reported the raising of the hands at the time of bowing [ruku‘]. However, both of these Companions have also reported the raising of the hands regarding all the seven instances mentioned above. Group one has only accepted those narrations of the two Companions which mention that the Messenger e raised his hands at the opening takbir and when bowing, and have disregarded the other narrations.

This is from the third link you provided…

The differences arguments in bold are discussed in detail in both my posts…

And in your first link, the Aalim is negating a Sahih Bukhari Ahadith with sources from Imam Maja’i and Abu Dawud…

Wallah-o-Alam…

The Dalils in my post are too strong for me to deny…

for the links, however, I will study them a little bit more…

ravage · July 23, 2005, 7:14pm

Re: Rafa'adain...

yeesh.. this is all about raising your hands in prayer or is there a bigger picture here?

Lajawab · July 23, 2005, 7:21pm

Re: Rafa’adain…

^^

Ravage and PCG:

This small issue is an issue of Islam…A slight deviation can take you a long way away…And don’t forget, Islam’s beauty is an undying and unchanging message…

If little nooks and crannies were forgotten, they become big gaping holes down the way and will lead us like other nations astray…

Islam is like an artifact…The untouched, unchanged and unaltered word of God…You don’t take commands of God lightly and say, ‘Oh, it’s a small matter…’

The Holy Quran talks of nations who thought they were doing very pious things but were in fact drifting farther and farther form Allah :swt:…

So, if an issue comes up, you verify it wholeheartedly before accepting it or proceeding with it…

Sadiyah · July 23, 2005, 7:22pm

Re: Rafa’adain…

I quickly skimmed through some of it. I’m positive it’s coming from ‘The Prophet’s (SAW) Prayer described - from beginning to the end as though you see it’.

It is an excellent book for those who are interested in learning and correcting their salah. It is also available online @ Tout savoir sur l'actualité du jour - qss.org

Btw.. thanks for the summary.

PyariCgudia · July 23, 2005, 9:16pm

Re: Rafa’adain…

If little nooks and crannies were forgotten, they become big gaping holes down the way and will lead us like other nations astray…

If you went to a doctor and you had liver cancer, would you want your doctor operating on getting rid of the cancer or would you want your doctor to point out that you have a horrible looking nose and would you be interested in cosmetic surgery?

I think muslims have bigger gaping holes in their lives than whether they raise their hands in prayer. Maybe we can focus on these little issues that make the architecture of Islam beautiful after we feed and clothe our kids? Please refer to my Adoption thread in Life2 and adopt an abused child.

AQ · July 23, 2005, 9:26pm

Re: Rafa’adain…

Rafayaden is a Sunnah

Not doing Rafayaden is a sunnah as well.

I follow Imam Abu Hanifa:rehm: whose understanding was that Rasoolulah:saw: did not perfrom Rafayaden in his later life.

One who does it, is following the sunnah and one who does not do it, is also following a sunnah. Both gets the reward of following the way of Prophet:saw: