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Response To Query Regarding Rafa Ul Yadain.


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As salamu alayqum wr wb,

My dear brother, Maualana Ishaq is correct to say that Prophet sallallahu alayhi was'sallam did not say that Raf ul yadain is action of mischevious horses. People who say Raf ul Yadain is action of mischevious horses are incorrect but there is proof in the hadith that we must be still in our prayers because Prophet said be still and not like the mischevious horses. so the importnt aspect is that being still in prayers and performing Raf ul Yadain in one aspect goes against the instruction of stillness. But again going to ruku and coming out of ruku, going to Sajdah and coming out of Sajda are movements which go against the prophetic instruction of being still in prayers. So really there is no definitive answer on if the prophetic instruction of stillness applies to raf ul yadain, its only my understanding which anyone can turn over as I have demonstrated.

The other important points, Maulana Ishaq sahib may Allah forgive him was someone I respect for his sincerity and tolerance but even he at times has made mistakes due to his affiliation with the ahle hadith, therefore certain amount of natural bais will be part of his response always just as it will be part of me. Maulana Sahib states that there is no evidence that Raf Ul Yadain was cancelled is factually incorrect. What Maulana Sahib believes is that there is no explicit statement in which Prophet sallalahu alayhi was'sallam has stated that raf ul yadain is abrogated. This is true, there is no such explicit evidence but there is implicit evidence which establishes raf ul yadain is abrogated.

Let me illustrate my point. I say to my son; "please, get me glass of water."  just as he is about to get me water i say; "son no, get me orange juice." Have I abrogated my first command with the second command? I believe my brother I have abrogated even though i have not explicitly stated; MY SON, MY FIRST ORDER OF GETTING ME WATER IS ABROGATED GET ME ORANGE JUICE INSTEAD OF WATER. You would understand that my second command abrogates my first command even if i dont say my first command is abrogated. Similarly at earlier stage Prophet (sallalahu alayhi was'sallam) did perform raf ul yadain but later on abandoned the practice and performed raf ul yadain only in the beginning of the salah and not while going into and comming out of ruku. His abandoning the raf ul yadain later on is indication that it was abrogated. Many ahadith actually indicate Prophet salllalahua layhi was'sallam performed raf ul yadain and then other ahadith also prove that he did not perform raf ul yadain. Here are some ahadith:

 Narrated Muhammad bin `Amr bin `Ata': I was sitting with some of the companions of Allah's Messenger () and we were discussing about the way of praying of the Prophet. Abu Humaid As-Sa`idi said, "I remember the prayer of Allah's Messenger () better than any one of you. I saw him raising both his hands up to the level of the shoulders on saying the Takbir; and on bowing he placed his hands on both knees and bent his back straight, then he stood up straight from bowing till all the vertebrate took their normal positions. In prostrations, he placed both his hands on the ground with the forearms away from the ground and away from his body, and his toes were facing the Qibla. On sitting In the second rak`a he sat on his left foot and propped up the right one; and in the last rak`a he pushed his left foot forward and kept the other foot propped up and sat over the buttocks." [bukhari, Vol. 1, Book 12, Hadith 79]

One hadith that comes to my mind is; He raised his hands once in the beginning. Some narrated: (raised his hands) once only." [Ref: Abu Dawood, Boook 2, Hadith 748]

It was narrated that 'Uqbah bin 'Amir said: "Shall I not show you how I saw the Messenger of Allah () pray?" We said: "Yes." So he stood up and when he bowed, he placed his palms on his knees and put his fingers behind his knees, and held his arms out from his sides, until every part of him settled. Then he raised his head and stood up until every part of him settled. Then he prostrated and held his arms out from his sides, until every part of him settled. Then he sat up until every part of him settled. Then he prostrated again until every part of him settled. Then he did four rak'ahs like that. Then he said: "This is how I saw the Messenger of Allah () pray, and this is how he used to lead us in prayer." (Hasan) [Ref: Sunan Nisa'i, Vol. 2, Book 12, Hadith 1038]

So brother, there is proof that Prophet sallallahu alayhi was'sallam did perform raf ul yadain and there is proof that he did not perform raf ul yadain going into and comming out of ruku. We have to reconcile the differences based on logical and rational sense and best way to reconcile these contradiction is to believe Prophet sallallahu alayhi was sallam performed raf ul yadain going into ruku and comming out of ruku but then later abandoned the practice. Maulvi Sahib in the video states that there is no proof Raf ul yadain was cancelled but this is bias. Note raf ul yadain going into ruku and coming out of ruku was also a Sunnah but the ahadith prove that it was cancelled. Point is eliments within Salah were abrogted, infact Raf ul yadain going into and coming out of sajda itselt was abrogated and the hadith prove so.

My advice brother, if one wishes for absolutely clear evidence to decide on a matter then many people will be waiting to do many deeds of piety because there is no proof for doing so. Is there explicit clear proof that we can recite bismillah when we are about to drive a car? Or explaination that; it is sunnah which can be formed anywhere is sufficent enough to justify recting of bismillah before driving car? Should we wait for EXPLICIT PROOF to do this act or go with the less established evidence? Point is my brother we have to judge the actuality of a matter on the plausibility of the explanation. Otherwise we will never get definitive proofs for anything, there is no Nabi after Prophet sallallahu alayhi was'sallam accept a dajjal claiming to be a nabi. Therefore we have to make the best out of the evidence we have and judge issues which are difficult to clearly determine on the basis of plausibility of the explanations given and the explanation given I believe is plausible explaination.

My brother, we should not take everything from a scholar, when we start blindly adhering to teachings of scholars and we absolutely agree with everything a scholar has stated you should realize that you have not excercised your own reason. Instead you have adhered to what you have been told without questioning. Therefore i urge you to question what Maulvi Ishaq has stated and what I have stated and use your own ability to reason to judge a balanced understanding. You have one chance in this life to make best for your aakhira and do not waste it by not excercising your ability to reason. I believe if a Muslim is sincere in seeking guidance and truly wishes to be guided and strives to learn for sake of guidance, such a person Allah will not cause his death upon misguidance, Allah will open the gates of guidance for such a sincere truth seeker. You just have to devote your time to learning as you devote your time for dunya. With right balance inshallah you will be successful in dunya and aakhira.

wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.

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Also the issue of people carrying the idols under the arm pits is absolutely none sense and Maulana sahib correctly has stated that Sahabah would not carry the idols and the munafiqeen did not carry them either. Infact the munafiqeen pretend to be more pious muslims then the Sahabah in presence of prophet sallalahu alayhi was'sallam. Importantly the issue of performing raf ul yadain in ruku and coming out of ruku is not a fundamental issue. It is a issue of ijtihad, and those who fallow the mujtahideen and as result they raf ul yadain going into and coming out of ruku are forgiven.

But a layman who performs raf ul yadain without taqleed of a mujtahid he is sinful because mujtahid is forgiven his errors mujtahid still gets reward even if he makes wrong judgement but a normal person is sinful if he makes a wrong judgement. Naturally those who fallow the ulil amr yehni mujtahideen for them there is no punishment for following the error of mujtahid because Allah subhanahu wa ta;ala has stated: obey Allah and RasoolAllah and the ulil amr therefore general public are to fallow ulil amr, and if ulil amr differ with each other they are to refer to their difference of opinion to hadith and Quran but we the general public are instructed to fallow the ulil amr mujtahideen and by following ulil amr mujtahideen we obey the command of Allah subhanahu wa taala therefore there is no sin upon us and we will be rewarded as the mujtahid will be rewarded.

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