Is there an argument against doing Raf al-Yadain in Sajdah or not?

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, there is a valid argument to be made against those who practice Raf al-Yadain in Sajdah. Since, we have authentic narrations saying it should be done and others saying it should not. We believe this supports the Hanafi position that it has been abrogated.

Explanation

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: ” رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ فِي الصَّلاَةِ رَفَعَ يَدَيْهِ حَتَّى يَكُونَا حَذْوَ مَنْكِبَيْهِ، وَكَانَ يَفْعَلُ ذَلِكَ حِينَ يُكَبِّرُ لِلرُّكُوعِ، وَيَفْعَلُ ذَلِكَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، وَيَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، وَلاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ “

(Sayidina) Abdullah bin Umar (May Allah Most High be pleased with them both) said, ‘I saw that whenever the Messenger of Allah ﷺ stood for the prayer, he used to raise both his hands up to the shoulders. He ﷺ used to do the same upon uttering the Takbir for bowing and on raising his ﷺ head from it, and he ﷺ used to say, “Allah (Most High) hears the one who praises Him”. But he did not do that (i.e. raise his hands) in prostration.’ (Sahih al-Bukhari, 736).

The Hadith above affirms the practice of raising the hands throughout the prayer. However, it negates Raf al-Yadain in Sajdah. The following Hadith is similar, but it negates Raf al-Yadain between the two Sajdahs.

عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ مَنْكِبَيْهِ، وَقَبْلَ أَنْ يَرْكَعَ، وَإِذَا رَفَعَ مِنَ الرُّكُوعِ، وَلَا يَرْفَعُهُمَا بَيْنَ السَّجْدَتَيْنِ

Salim narrated from his father who said: I saw the Messenger of Allah ﷺ start the prayer raising his hands such that they were aligned with his shoulders. And before bowing (Ruku) and after rising from bowing. However, he ﷺ did not raise them between the two prostrations (Sajdah). (Sahih Muslim, 390 -21).

Contradiction?

There are sound narrations that actually affirm Raf al-Yadain in Sajdah. These narrations cause some difficulty for those scholars that hold the view that Raf al-Yadain should be practiced. Since, only one of the two practices can be observed. Either you do carryout Raf al-Yadain in Sajdah or you omit it.

حَدَّثَنَا عَفَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ نَصْرِ بْنِ عَاصِمٍ، عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ، ” أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حِيَالَ فُرُوعِ أُذُنَيْهِ فِي الرُّكُوعِ وَالسُّجُودِ

Affan narrated to us, he said Hammam narrated to us, he said Qatada informed us from Nasr bin Asim from Malik bin al-Huwayrith that: The Prophet ﷺ used to raise his hands aligned with the top of his ﷺ ears whilst bowing (Ruku) and prostrating (Sajdah). (Musnad Ahmad, 20537).

The above Hadith was narrated by Imam Ahmad. All the narrators are in Sahih Muslim, and they are connected. Therefore, there is no doubt that the Sanad (chain of narration) for this Hadith is sound. The concern is that this narration unequivocally affirms Raf al-Yadain in Sajdah.

حَدَّثَنَا الثَّقَفِيُّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ فِي الرُّكُوعِ وَالسُّجُودِ

Al-Thaqafi informed us from Humaid, from Anas, that the Prophet ﷺ used to raise his hands whilst bowing (Ruku) and prostrating (Sajdah). (Musanaf ibn Abi Shaybah, 2434).

Imam al-Bukhari has the same chain in his Sahih (655). However, he names al-Thaqafi as Abd al-Wahab. Thus, there is no doubt that the Sanad in this Hadith is sound. It is important to note that this Hadith is narrated by a different Sahabi. Once again, the Hadith is unequivocal in affirming Raf al-Yadain in Sajdah.

The problem

The above narrations raise a concern for those people who practice Raf al-Yadain in prayer. Some authentic narrations require them to practice Raf al-Yadain in Sajdah. Whilst others require them to omit it. It is not easy to reconcile this. However, this is not a concern for the Hanafis.

The Hanafi position

In the Hanafi Madhab these narrations cause us no difficulty. Since we recognise that Raf al-Yadain was practiced for a time but then abrogated. Therefore, we do not practice it. Neither inside Sajdah nor outside of it. We consider all such actions abrogated. Thus, we have a consistent explanation for all of the Hadith narrations regarding Raf al-Yadain.

فظهر بما رَوَيْنا من الطرفين: ثبوت كلٍ من الأمرَيْن عن النبيّ صلى الله عليه وسلم ثم اختلف أصحابه في بقائه وعدمه. فآثرنا قول ابن مسعود ومن وافقه. (فتح باب العناية بشرح النقاية)

Therefore, it is clear from what we have narrated from both sides that both (i.e. Raf al-Yadayn and refraining from it) are established from the Prophet ﷺ. Thereafter, his companions differed over it remaining or being discontinued. We gave preference to the position of (Sayidina) Ibn Masud and those who agreed with him. (Imam Ali al-Qari, Fath Bab al-Inayah).

Conclusion

The Hadith narrations regarding Raf al-Yadain in Sajdah are a concern for those who assert that Raf al-Yadain should be done in Salah. This is because some of the narrations require it in Sajdah and others say it cannot be done. Therefore, some reconciliation is required. Which will not be straightforward.

Whereas the response of the Hanafi Madhab is really clear and easy. We say that Raf al-Yadain is abrogated. Neither is it done in Sajdah nor in Ruku. We only do it in places where it is agreed upon. For example, the beginning of the prayer.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (23.08.24)