This Article is for clearing the misconception that one should do Rafa Yadain in Sajood or no? This is the weak hadeeth regarding this issue
Malik bin al Huwayrith reports that he saw the Prophet (saw) raise his hands in his salah until he brought them in line with the top of his ears, when he bowed into ruku, when he raised his head from ruku, when he went down into sujud, and when raised his head from sujud.(Sunan An Nasa’i)
Note: Most of the response are from the book Noor Al Ainain of Shaykh Al Muhaddith Zubair Ali Zai Hafidhaullah
This hadeeth is weak due to oddness and Tadlees of Qatadah and Tadlees of Saeed and Ikhilaat of Saeed, but in some Nuskha of Sunan Nisai by mistake the narrator Saeed سَعِيدٍ changed in to Shu`abah شُعْبَةُ , True is he is Saeed but not Shoabah
Proof for Above Claim
1. Imam Nisai mentioned From the chain of Ibne Abi Adi (an) Saeed (an) Qatadah same riwayah is in Sunan al Kubra Nisai
2. Imam Ahmad mentioned same Narration with same wordings From the chain of Ibne Abi Adi (an) Saeed (an) Qatadah in Musnad Ahmad
3. Same riwayah quoted by Ibne Hazam from his chain from Imam Nisai and that is also from Ibne abi Adi from Saeed from Qatadah in al Muhalla
4. Imam At Tahawi Hanafi mentioned same riwayah from his chain from Nisai and that also from the route of Ibne abi Adi from Saeed from Qatadah
5. Imam Al Behaqi ra mentioned this narration from Saeed
6. Hafiz Ibne Hibban said sometimes by mistake Saeed becomes Shubah and Shubah become saeed in chain. (Al Majrooheen vol 1 page 59)
7. Hafiz Ibne Hajar mentioned same riwayah from Saeed from Qatadah
“وأصح ما وقفت عليه من الأحاديث في الرفع في السجود ما رواه النسائي من رواية سعيد بن أبي عروبة عن قتادة عن نصر بن عاصم عن مالك بن الحويرث، أنه رأى النبي –صلى الله عليه وسلم- يرفع يديه في صلاته إذا ركع، وإذا رفع رأسه من ركوعه، وإذا سجد، وإذا رفع رأسه من سجوده حتى يحاذي بهما فروع أذنيه… وفي الباب عن جماعة من الصحابة لا يخلو شيء منها عن مقال.)].
Here Ibne Hajar quoted this Narration and said all of the narrations(of rafayadain in sujood) have some faults
Fath ul Baree 2/223
8. Ibne Rajab Quoted
وسئل أحمد: أليس يُروى عن النبي صلى الله عليه وسلم أنه فعله؟ فقال: هذه الأحاديث أقوى وأكثر
Imam Ahmed was asked about the narration’s dealing with raising ones hands before and after prostration, he said: The opposing narrations are stronger and more numerous
Fath ul Bare`ee of Ibne Rajab Vol 6 Page 1 351 under the hadeeth no: 739 Maktaba tul Ghuraba Al Athariyah
Ibne Rajab said
وقد روي في الرفع عند السجود وغيره أحاديثُ معلولة.
Narrations regarding raising (hands) in Sujood etc are Ma`lool (faulty) ahadeeth)
Fath ul Baree of Ibne Rajab Vol 6 Page 354 Under the Hadeeth no: 739 Maktaba tul Ghuraba Al Athariyah
9. Imam Muslim also mentioned this chain of Ibn abi Adi from Saeed from Qatadah
So this is from the chain of Saeed from Qatadah but not from Shobah from Qatadah.
Shaykh Zubair Ali Zai said:
This hadeeth is weak due to Tadlees of Qatadah and tadlees of Saeed and Ikhilaat of Saeed and Oddness. (Noor al Ainain page 102)
Qatadah is Mudallis see Tabqaat al Mudalisseen 3/92
Shaykh Al Bani Authenticated the chain and said
The witness of this is also present in the hadith of Anas (ra) that the Prophet (Peace be upon him) used to raise his hands in ruku and sujood,d, this is narrated by Ibn Abi Shaybah (1/91/1) with authentic chain[Irwa ul Ghaleel, Volume No.2, Page Nos. 67-68]
But in the chain of Abu Huraira ra in Musannif Ibne Abi Shaiba Hameed At Taweel is Mudallis and Narrating from (AN),
Hafiz Ibne HJAR MENTIONED HIM IN TABQAAT AL MUDALLISEEN 3/71
Shaykh Zubair Ali Zai said
Hameed At Taweel is Mudallis in this Narration so this Chain is Weak “In Ruku” meaning “Before Ruku” and “In Sujood” meaning “Before Sajood”, These Both Rafayadain are of Qiyam not of Qa`ood.(Noor Al Ainain page 191)
Al-Nawawi (may Allaah have mercy on him) said commenting on the hadeeth of Abu Humayd al-Saa’idi:
What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did.
This is what Authentically proven that We should not do rafa yadain in sajood
Hadeeth no: 1
Saheeh Muslim Book 4, Number 0758:
Salim narrated it on the authority of his father who reported: I saw the Messenger of Allah (may peace be upon him) raising his hands apposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the position after bowing. but he did not raise them between two prostrations.
Hadeeth no: 2
Saheeh Muslim Book 4, Number 0759:
Ibn Umar reported that the Messenger of Allah (may peace be upon him), when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (Allah-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku’ (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration.
Hadeeth no: 3
It was narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after two prostrations he would raise his hands likewise and say takbeer.
Narrated by al-Tirmidhi (3423); he said it is hasan saheeh. Also narrated by Abu Dawood (744) and classed as saheeh by Ibn Khuzaymah (584), Ibn Taymiyah in al-Fataawa (22/453) and al-Albaani in Saheeh al-Tirmidhi.
Islam QA says
What is meant by the phrase “when he stood up after two prostrations” is when he stood up after two rak’ahs. This is stated clearly in one of the two reports of al-Bukhaari in the section on “Raising the hands” where it says: When he stood up after two rak’ahs he would do likewise.
And then Islam QA says
What is proven from the apparent meaning of many of the ahaadeeth, and from the actions of some of the Sahaabah, is that the raising the hands in these places comes after one has finished standing up, especially as it says that there is no raising the hands when sitting, as we quoted in the third hadeeth, from ‘Ali (may Allaah be pleased with him), which says: “he did not raise his hands at any point during his prayer when he was sitting”. Even though that may be interpreted as referring to not raising the hands when prostrating and when rising from prostration.
This is what Authentically proven from Malik bin Huwerith.
Saheeh Muslim Book #004, Hadith #0761)
Abu qilaba reported that he saw Malik b. Huwairith(after the death of Prophet peace be upon him because abu qilaba is tabiyee) raising his hands at the beginning of prayer and raising his hands before kneeling down, and raising his hands after lifting his head from the state of kneeling, and he narrated that the Messenger of Allah (may peace be upon him) used to do like this.
Saheeh Muslim Book 4, Number 0762
Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i.e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears).