Darimi

(Commentary on Hadiths 1283 to 1286)

From these narrations, the evidence for raising the hands (raf‘ al-yadayn) is established at three places: that is, at the opening takbir (takbir al-tahrimah), when going into bowing (ruku‘), and when rising from bowing. The fourth place is when standing up for the third rak‘ah, the Messenger of Allah (sallallahu alayhi wa sallam) would raise his hands. This is the Sunnah, and it is a rule in Arabic that when the predicate of «كَانَ» is a present tense verb (fi‘l mudari‘), it establishes continuity. In the aforementioned narration and other narrations, it is stated «كَانَ يُكَبِّرُ وَيَرْفَعُ يَدَيْهِ.», from which it is known that the Prophet (sallallahu alayhi wa sallam) would always raise his hands at the aforementioned places in prayer.

And from this, it is established that the Prophet (sallallahu alayhi wa sallam) would always perform raf‘ al-yadayn. To say that raising the hands was only done at the beginning of Islam because people used to hide idols under their armpits is a completely baseless and false story. If those who brought idols hidden were Muslims, then this is a great slander against the noble Companions (sahabah kiram), and even disbelievers and hypocrites could not have done such a thing.

Some people use the narration of Sayyiduna Ibn Mas‘ud (radi Allahu anhu) as evidence and consider raising the hands at these places to be abrogated; this is incorrect, as mentioned above. And even if the statement of Sayyiduna Ibn Mas‘ud (radi Allahu anhu) is established with an authentic chain, it is rare (shadh), because most of the Companions have mentioned raising the hands, as ten Companions have affirmed raf‘ al-yadayn. See: Hadith number (1394), and also (1345) mentions raf‘ al-yadayn. Only Sayyiduna Ibn Mas‘ud (radi Allahu anhu) did not raise his hands. Therefore, due to the statement and action of Sayyiduna Ibn Mas‘ud (radi Allahu anhu) being rare, it is not a valid proof nor is it actionable. And Allah knows best.

Our Hanafi brothers consider his action as proof in the matter of raf‘ al-yadayn, but in many other issues they oppose him. For example:

1- According to Sayyiduna Ibn Mas‘ud (radi Allahu anhu), Surah al-Fatihah is not part of the Qur’an.
2- The order of the chapters of the Noble Qur’an according to him was: al-Baqarah, al-Nisa’, Al ‘Imran.
3- He held the view that every prayer should be performed at its earliest time, whereas the Hanafis perform it at the last time. See: Hadith (1219, 1259) and [بخاري 527].
4- It is narrated from Sayyiduna Ibn Mas‘ud (radi Allahu anhu): “May Allah curse the one who performs halalah and the one for whom it is performed.” See: [سنن دارمي 2300], but the Hanafis frequently perform and facilitate halalah.
5- In prayer, Sayyiduna Ibn Mas‘ud (radi Allahu anhu) preferred to give salam to one side only. See: Hadith number (1384).
6- In bowing (ruku‘), the family of Sayyiduna Ibn Mas‘ud (radi Allahu anhu) would place both hands between the knees, although this ruling was abrogated, and Sayyiduna Sa‘d ibn Abi Waqqas (radi Allahu anhu) even struck his son for doing so. See: [نسائي 1033]. Why then do the Hanafis not place their hands between the knees in ruku‘?
7- Sayyiduna Ibn Mas‘ud (radi Allahu anhu) strongly disliked reciting tasbih and tahlil on prayer beads. See: Hadith number (210), but the Hanafis roam the markets with prayer beads in hand.
8- It is also narrated from Sayyiduna Ibn Mas‘ud (radi Allahu anhu) that the angels convey blessings (salat) to the Prophet (sallallahu alayhi wa sallam). p. 289. Then why do the Hanafis have the pilgrims send salam through others?

The reality is that, like other human beings, Sayyiduna Ibn Mas‘ud (radi Allahu anhu) also, due to human nature, made some mistakes. Therefore, whatever of his statements are in accordance with the statements of other Companions will be accepted, and whatever is contrary to the Sunnah or the consensus of the Companions will not be actionable nor a valid proof.