PASSING THE HANDS ON THE FACE AFTER DUA :
Narration of Umar Bin Khattab (RA) in
حَدَّثَنَا أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ وَغَيْرُ وَاحِدٍ قَالُوا حَدَّثَنَا حَمَّادُ بْنُ عِيسَى الْجُهَنِيُّ عَنْ حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ الْجُمَحِيِّ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ
Musaa Muhammad ibn Al-Muthannaa and Ibraahim ibn Yaqub 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 duaa, would not put them down until he had wiped his face with them.
Verdict of Imam Tirmidhi (RA):
قَالَ مُحَمَّدُ بْنُ الْمُثَنَّى فِي حَدِيثِهِ لَمْ يَرُدَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ حَمَّادِ بْنِ عِيسَى وَقَدْ تَفَرَّدَ بِهِ وَهُوَ قَلِيلُ الْحَدِيثِ وَقَدْ حَدَّثَ عَنْهُ النَّاسُ وَحَنْظَلَةُ بْنُ أَبِي سُفْيَانَ الْجُمَحِيُّ ثِقَةٌ وَثَّقَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ
At-Tirmithi continues, This hadith is Sahih ghareeb
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 Said 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
حَدِيثُ اِبْنِ عَبَّاسٍ:عَنْ أَبِي دَاوُدَ . وَمَجْمُوعُهَا يَقْتَضِي أَنَّهُ حَدِيثٌ حَسَنٌ
VERDICT OF IMAM SHAWKANI IN NAILUL –AWTAAR (R.A)
Imam Shawkani accepts this narration as HASAN
VERDICT OF IMAM AL-SAN’ANI (R.A)
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 ones face with the hands after making dua.
Shaykh Nawab Sideeq Hasan Khan (RA) accepts this narration as Hasan in commentary of Bulughul Maram.
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 (GOOD) 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-Manawi (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 (RA):
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 weaken 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).
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ أَيْمَنَ عَنْ عَبْدِ اللَّهِ بْنِ يَعْقُوبَ بْنِ إِسْحَقَ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَسْتُرُوا الْجُدُرَ مَنْ نَظَرَ فِي كِتَابِ أَخِيهِ بِغَيْرِ إِذْنِهِ فَإِنَّمَا يَنْظُرُ فِي النَّارِ سَلُوا اللَّهَ بِبُطُونِ أَكُفِّكُمْ وَلَا تَسْأَلُوهُ بِظُهُورِهَا فَإِذَا فَرَغْتُمْ فَامْسَحُوا بِهَا وُجُوهَكُمْ
قَالَ أَبُو دَاوُد رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ كُلُّهَا وَاهِيَةٌ وَهَذَا الطَّرِيقُ أَمْثَلُهَا وَهُوَ ضَعِيفٌ أَيْضًا
Abdullah ibn Abbas (RA)Narrated
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 Kaab, all of them containing weakness (waahiyah), and this path (tareeq) is an example of that. It is Dhaif (weak) as well.
This is a weak Hadeeth but previously stated it has been used by many including Imam Ibnul Hajr Asqalani (RA) to strengthen the over all status of Ahadeeth on this subject.
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 up to his chest for dua and then wiping them on his Chest.
Abdur-Razzaq (RA) then says that indeed I saw M‘amar (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 Jumhoor (majority) except for Imam Shaf’ae (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
(Qiyam Al-Layl p 232)
Action of Hasan Al-Basri (RA):
Imam Muhammad ibn Nasr Al-Marwazi narrates from Mutamar that he saw Abu Kab Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahreer, 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.
(Qiyam Al-Layl p 236)
Imam Ahmad 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)
Some translations and references taken from
PASSING THE HANDS ON THE FACE AFTER DUA :
Q. Could you let me know if after making dua and/or zikhr, the passing of your hand over your face, is it allowed or is it a bidah ?
A. With respect to the act of passing the hands over your face after making dua, this is not Bidah, it is evident in the traditions. In this regard,
Abdullah bin Umar (RA) has narrated that ‘when the Prophet (SAW) used to stretch his hands for supplications, he will not put them down until he passed them on his face.’
(Recorded by Tirmizi). After quoting this hadith, Imam Tirmizi says this hadith is Saheeh (sound).
The great scholar of hadith, Hafiz Ibn Hajar Al Asqalani has also quoted this hadith in his famous book ‘Subulas Salaam’ and has stated,
‘And in this hadith, there is a proof for the legitimacy and genuineness of passing the hands over the face after dua’.
(Subulas Salaam – Tuhfatul Ahwazi Vol. 9 pg. 305).
It is also narrated from Abdullah bin Abbas (RA) in a Marfu’ tradition that the Prophet (SAW) said,
‘when you are finished (from dua) pass your hands over your face’
(Recorded by Abu Dawood and Baihaqi in his Sunan – l’la’us Sunan Vol 3 pg 208).
These traditions prove that the act of passing one’s hands over the face (after dua) is evident in the traditions and hence, cannot be called a bid’ah.
And Allah knows best.
Mufti Waseem Khan
DARUL ULOOM TRINIDAD AND