I've always been taught one dua is made at end of Prayer, you wipe ur hands over your face, this is what I've known from the time I started to learn about prayer, however I have read recently that this is innovation and must not be done??? Is this true? Why do soooo many people do this? And why I have not come across this before if theres people out there that know this is wrong?
I've always been taught one dua is made at end of Prayer, you wipe ur hands over your face, this is what I've known from the time I started to learn about prayer, however I have read recently that this is innovation and must not be done??? Is this true? Why do soooo many people do this? And why I have not come across this before if theres people out there that know this is wrong?
Asalaamu Alaikum. According to Sheikh Mufti Ebrahim Desai:
The correct opinion is that it is Sunnah to wipe the face after du'aa. Saaib ibn Yazeed [Radhiallaahu anhum] narrates from his father [Radhiallaahu anhum] that Rasulullah [sallallaahu alayhi wasallam] would lift his hands whilst making du'aa and rub them on his face. (Abu Dawud vol.2 pg.106)
Hadhrat Umar [Radhiallaahu anhum] reports, "When Rasulullah [sallallaahu alayhi wasallam] raised his hands for du?aa, he would not drop them until he wiped his face with them." (Tirmidhi vol.5 pg.131).
Hafiz ibn Hajar [ra] writes after quoting the previous Hadith, Tirmidhi has narrated it and there other Ahaadith which corroborate its meaning. From them is the Hadith of ibn Abbaas [Radhiallaahu anhum] mentioned in Abu Dawud. (Bulooghul maraam pg.498)
The Ahaadith put together demand the qualification of Hasan.
Therefore my sister it is confirmed that this is an established Sunnah so continue to wipe your face after dua.
The ahadeeth about wiping the face after du'aa are weak, but some scholars put them together and classify them as hassan (as mentioned above). The stronger view is that wiping of the face should not be done, because there is no saheeh hadeeth that justifies doing so. A few weak ahadeeth on a topic do not confirm that something is a firmly established sunnah.
It is not prescribed to wipe with the hands after making du’aa’
What is the ruling on wiping the face and body with the hands after making du’aa'...?
Praise be to Allaah.
It is not prescribed to wipe the face after making du’aa’. There are many ahaadeeth which describe how the Prophet (peace and blessings of Allaah be upon him) called upon his Lord in du’aa’, and there is no proven report that he used to wipe his face after making du’aa’.
Those who say that the face should be wiped quoted some ahaadeeth as evidence, but upon further examination they are not saheeh, and do not support one another.
As for the views of the scholars who say that it is not allowed to wipe the face, they include the following:
1 – Imam Ahmad ibn Hanbal said: It is not known that anyone used to wipe his face after making du’aa’ except al-Hasan.
Al-‘Ilal al-Mutanaahiyah, 2/840, 841
2 – Shaykh al-Islam Ibn Taymiyah said: With regard to the Prophet (peace and blessings of Allaah be upon him) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning this, but as for his wiping his face with his hands, there are only one or two hadeeths concerning that, and they cannot be taken as evidence.
Majmoo’ al-Fataawa, 22/519
If it is not permitted to wipe the face after making du’aa’, it is more likely that the person who says du’aa’ should not be allowed to wipe his body either,
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wiping the face with the hands after making du’aa’. He replied:
Wiping the face with the hands after making du’aa’ is more likely to be not prescribed in Islam, because the ahaadeeth that have been narrated concerning that are da’eef (weak). Shaykh al-Islam (may Allaah have mercy on him) said: They cannot be used as evidence. If we are not certain or we think it most likely that this is not prescribed, then it is better not to do it, because Islamic rulings cannot be proven on the basis of mere conjecture, unless we believe it to be mostly likely to be the case.
What I think about wiping the face with the hands after du’aa’ is that it is not Sunnah. As is well known, the Prophet (peace and blessings of Allaah be upon him) prayed for rain during his Friday khutbah and raised his hands, but it is not narrated that he wiped his face with them. Similarly in a number of ahaadeeth it says that the Prophet raised his hands, but there is no proof that he wiped his face. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/question no. 781
Stunningly beautiful adhaan from the Dome of the Rock in Masjid ul Aqsa Download (right click and choose "save target/link as").
This is a clear message for mankind in order that they may be warned thereby, and that they may know that He is only One God, and that those of understanding may take heed (14:52)
Indeed Allah knows, and you know not (16: 74, part)
Musaa Muhammad ibn Al-Muthannaa and Ibraahim ibn Ya’qub and more than one stating that Hammaad ibn ‘Eesaa Al-Juhani narrated to us from Hanthalah ibn Abi Sufyaan Al-Jumahiy from Saalim ibn Abdullah from his father (Abdullah ibn Umar) from Umar ibn Al-Khattab (radhiya Allahu ‘Anhu) who said that Rasulullah (sallallahu ‘alayhi wa sallam) when raising his hands in du’aa, would not put them down until he had wiped his face with them.
At-Tirmithi continues, “This hadith is Sahih ghareeb1, we do not know it save from the hadith of Hammad ibn ‘Eesaa, and he alone narrates this [from Hanthala]. He has few hadith and the people reported from him. And Hanthalah ibn Abi Sufyaan al-Jumahiy is thiqah (highly trustworthy), and he was declared thiqah by Yahyaa ibn Sa’id Al-Qattaan.”
(1) Meaning narrated by one person - as is the nomenclature of the scholars of hadith
Verdict of Al-Hafidh Imam Ibn Hajr Asqalani (RA) in Bulughul Maram:
Al-Hafidh Imam Ibn Hajar Asqalani (RA), Author of the one of the most trusted commentaries of Saheeh Bukhari narrates this Hadeeth in Bulughul Maram and then writes:
وَلَهُ شَوَاهِدُ مِنْهَا:
There are other traditions which support this narration, of which are:
The Hadeeth narrated by Ibn Abbas (RA) related by Abi Dawud and others. Put together, they confirm that it (this Hadeeth) is Hasan.
Verdict of Shawkani (RA) in Nawlul Awtaar:
Imam Shawkani (RA) accepts this narration as Hasan in Mawlul Awtaar
Verdict of Shaykh San'ani (RA):
Muhammad bin Ismail Al-Sanani (RA) wrote a commentary of Bulughul Maram (printed by Darus-Salam publications, Riyadh KSA) in which he writes:
وفيه دليل على مشروعية مسح الوجه باليدين بعد الفراغ من الدعاء
…And it (this Hadeeth) contains a proof for the legitimacy of wiping one’s face with the hands after making du`a.
Verdict of Nawab Sideeq Hasan Khan (RA):
Shaykh Nawab Sideeq Hasan Khan (RA) accepts this narration as Hasan in commentary of Bulughul Maram.
Verdict of Shaykh Abdullah Al-Bassam:
Shaykh Abdullah Al-Bassam mentions in Taudeehul Ahkaam (his commentary of Bulooghul Maraam) that this Hadeeth has supporting Narrations which strengthen each other, thus the Hadeeth gains strength from these routes and a number of scholars have chosen this position that it is Hasan (Authentic) and from them is Ishaq Ibn Rahwaiyya (RA) (an early scholar of Hadeeth) and Imam Nawawi (in one of the positions which he has adopted), Imam Ibnul Hajr Asqalani (RA), Al-Munawi (RA) in Faidul-Qadeer Fi Sharhil Jami As-Sagheer (commentary of Jami As-Sagheer of Imam Jalul-ud-deen Suyuti (RA), Imam Shawkani (RA) and others.
Verdict of Shaykh Bin-Baaz
Shaykh Bin-Baaz (RA) in his Ta'leeqat of Bulughul Maram comments that in the chain of this Hadeeth is Hammaad ibn ‘Eesaa Al-Juhani whom scholars have declared weak and Shaykh Ibnul Hajr Asqalani (RA) has also followed them and declared him weak in "Tahdhib al-Tahdhib" to the 9th degree; yet he has declared this Hadeeth Hasan and this must be due to Shawahid (supporting Narrations).
Narrated Abdullah ibn Abbas (RA) :The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “Do not cover the walls. He who sees the letter of his brother without his permission, sees Hell-fire. Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”
Abu Daawud says, “This hadith is is reported from other directions (of narration) from Muhammad ibn Ka’ab, all of them containing weakness (waahiyah), and this path (tareeq) is an example of that. It is Dha’if (weak) as well.”
Verdict:
This is a weak Hadeeth but previously stated it has been used by many including Imam Ibnul Hajr Asqalani (RA) to strengthen the overall status of Ahadeeth on this subject.
Mursal of Imam Zuhri (RA) and action of Taba'een:
وفي مصنف عبد الرزاق 2/247 : عن معمر عن الزهري قال : كان رسول الله صلى الله عليه وسلم يرفع يديه عند صدره في الدعاء ثم يمسح بهما وجهه
Narrated by Abdur-Razzaq (RA) in his Musnaf [2/247] that Mumar (RA) narrated from Zuhri (RA) that the Prophet (Sallaho Alaihe Wassallam) was raising his hands upto his chest for dua and then wiping them on his Chest.
قال عبد الرزاق : وربما رأيت معمرا يفعله وأنا أفعله
Abdur-Razzaq (RA) then says that indeed I saw Mumar (RA) doing this (wiping hands on the face after dua) and I also do it.
وهذا مرسل صحيح والمرسل حجة عند الجمهور وغير حجة عند الشافعي
This is a Mursal Saheeh and acceptable according to Jamhoor (majority) except for Imam Shaf'ae (RA).
Action of Great Faqih Ishaq Ibn Rawiyah (RA):
The great Muhadith Faqeeh Ishaq ibn Rahawayah approved action on these Ahadith as quoted by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (Qyam Al-Layl p 232)
Action of Hasan Al-Basri (RA):
Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hassan Al-Basri was doing this. (Qyam Al-Layl p 236)
Imam Ahmad (RA) was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hassan that he was wiping them on his face in his invocation” (Masail Imam Ahmad from narration of ibn Abdillah v 2 p 300)
Therefore it is clearfrom these evidances that this Sunnah should be acted upon.
Regarding the wiping of the face after dua Sheikh Amjad Rasheed states:
As for wiping the face after the du`a, whether the du`a is made after the prayer or at another time, it is a sunna also for what has been related by Tirmidhi by our master, Ibn `Umar, may Allah be well pleased with them both, who said, "The Messenger of Allah, may Allah's peace and blessings be upon him, whenever he used to extend his hands out in supplication, he did not draw them back until he had wiped his face with both of them."
Hafidh Ibn Hajar said in Bulugh al-Muram, in the chapter of dhikr and du`a, "This was related by Tirmidhi, and he has proofs for this, of them is the hadith of Ibn `Abbas, according to Abu Dawud and others, and all of them together rule that it is a sound hadith (hadith hasan)."
A hadith that his hasan is depended upon in rulings, so it is a sunna to wipe one's face with one's hands after the du`a as many scholars considered it [s. depended upon] such as Imam a-Nawawi and his book, al-Tahqiq.
San`ani said in his Subul al-Salam in his commentary on the above hadith,
'and it contains a proof for the legitimacy of wiping one's face with the hands after making du`a. It is as though the occasion means that Allah, Most High does not return anyone empty-handed so it is as though mercy has touched them, so it is most suitable to pour forth [s. that mercy] on the face, which is the most honored part of the body and the most deserving of reverence."
Regarding the wiping of the face afetr dua then according to Sheikh Abu Usamah & Faraz Rabbani:
It is an established sunna and recommended to wipe one’s face after supplicating. It is reported in authentic hadiths, such as the one Imam Tirmidhi reports, that Rasulullah (sallallahu alayhi wasallam) use to wipe his hands over his face after completing the du`a.
This is mentioned as being recommended by:
Imam Nawawi (Adhkar, Majmu` 4.451), and others
(Al-Fatawa al-Hindiyya 3.19)
Imam Shurunbulali (Shurunbulaliyya)
Imam Haskafi (Durr al-Mukhtar)
Imam Ibn Abidin (Radd al-Muhtar)
To name just a few. Therefore this being an established Sunnah should be acted upon and anyone who disregards it is disregarding an established Sunnah. That which is permissable cannot be made impermissable.
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Re: Dua
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