AlhamduliLlaah,wabi-Hi nasta’een, thumma salaatuw was salaam ‘alarasuuliLlahi, amaaba’d:
This treatise is an overview of the works of scholars on the issue of rubbing the face with palms after the completion of supplication. It contains the summary of the initial chapter of the book, Juz Fee Mash al wajih bi al-yadayn of Ash Shaykh Bakr bn Abee Zayd p.43-75, where he verified all the narrations on the issue, his conclusion and Ash Shayh Saalih Al-‘Uthaymeen’s explanation in Fat’hul Dhil-Jalaal vol.6 p.486 and Sharh Al Mumti’ vol.4 p.41.
May Allah purify our heart from all kinds of disease and elongate our life on righteousness.
Ash Shaykh Bakr bn Abee Zayd wrote:
With the close follow up and exploration on the narrations of rubbing the face with the palms after raising it for supplication, I got seven narrations; three among them are verbal, and four are actions. They are as follow:
1) The hadeeth of Ibn ‘Abbaas (radiyaLlahu ‘anhu),collected by Abuu Daawuud, Al Bayhaqee, Ibn Majah, Al Marweezee, AlHaakim and Al Baghwee.
The prophet –sallaLlaahu ‘alayhi was 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 palm of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”
Abu Daawud said: This narration was reported from another route from Muhammad bn Ka’b. All of them are weak and this path is its similitude, that is, it is weak.
Al Busayree in Zawaaid ibn Majah, enttitled Misbaah Az-Zajaajah said. This chain of transmission is weak because of their (the scholars of hadeeth) consensus on its weakness.
Al Bayhaqee transmitted the previous comment of Abuu Daawuud (This shows his affirmation).
Adh-Dhahabee refuted Al Haakim on its authentication.
Ibn Hibbaan said: The narration is munkar (weak and contradict the authentic narration).
Al Marweezee said: ‘Isa bn Maymuun (is deficient in ‘adaalah (uprightness)) that reported this narration from Ibn ‘Abbaas; He is not from those who can be used as evidence, likewise Saalih bn Hissaan.
Al Baghawee said in Sharh As Sunnah vol.5 p.203; Saalih bn Hissaan Al Madanee Al Ansaaree is weak, thus the hadeeth is munkar as said by Al Bukhaaree.
In Fayd Al Wi’aai p.74 for As Suyutee; Shaykhul Islaam Abuu Fadhl Ibn Hajar (said) in his book Amaalee; this narration is Hassan.
Al Manaawee commented on this;It is not as he claimed, because Abuu Daawuud himself, only collected it, following it with explication of its grade –then cited his (Abuu Daawuud) comment; then said, Al Bayhaqee also mentioned it from him and Adh Dhahabee affirmed and pleased with it, also ibn Hajar affirmed it.
Ibn Jawzee said: The hadeeth (of rubbing the face with palms) is not authentic, it contains Saalih bn Hissaan; Matruk. Ibn Hibban said; He used to narrate fabricate narrations, though it has a corroborating evidence.
Al-Aajuree is of the opinion of avoiding rubbing palms with the face, because of the weakness of the hadeeth of Ibn ‘Abbaas.
In Nazl Al Abraar of Sideeq Hassan Khaan p.36 (said): An-Nawaawee classed the chain of narration of rubbing (of the face) weak.
Al Albaanee said in As Saheehah vol.2 p.146: It is very weak and this increment (on the narration) “If you finish, rub your face with your palms”, I could not find any corroborating evidence for it till now.
2) The hadeeth of Ibn ‘Umar, collected by Al Haytamee in Majm’uAzZawaaid vol.10 p.169.
The Prophet - salallaahu akhyi wa sallam:
“Your Lord is Bashful (and) Generous; He is shy of returning the palms of the slave that raises his palm empty, without any goodness in them. If anyone of you raises his palm, he should say; Yaa Hayyu Yaa Qayyum Laaillahailla Anta, Yaa Arhaamur Raheemeen thrice , then, when he returns his palms, he should rub the face with the goodness”.
The axis of their narration is Al Jaruud, Ibn Abee Haatim said about him in (the book) Al JarhwatTa’deel and said; I heard my father my father (Abuu Haatim) said; He is Munakr, Laayaktubuhadeethahu, liar.
Al Bukhaaree said about him in Al Kabeer:
The hadeeth is munkar.
Note: This exact narration also reported from Salmaan (radiyyaLlaahu ‘anhu) in sunanAbee Daawuud and Tirmidhee and Ibn Majah with their (weak) chain of transmitters- then the latter narration was mentioned- .
3) The hadeeth of Waleed bn AbdiLlaahi bn AbeeMugheeth, collected by At Tabaraanee.
The prophet said:
“If one of you supplicates, thus raises his palm, Allah will indeed place baraakah in it, he should not return it till he wipe it with his face.”
Ibn Hajar said in his (book) Amaalee; Al Waleed is at the seventh level of those who heard from the companion radiyaLlaahu ‘anhum, but I don’t see any of his report from any companion, thus, this chain of narration is Mu’dal. And Ibraheem, who reported from him, is; Al-Khuuzee, he has reservations. Al-Haafidh Adh-Dhahabee said about him; a native of makkah (and) weak.
N.B; Mu’dal; It is a chain, in which two or more reporters were skipped (Translator).
4) The hadeeth of ‘Umar, collected by At Tirmidhee, Al Haakim, Ibn AbeeHaatim, At Tabaraanee in Al Awsaat, Ibn Asaakir, Adh-Dhahabee in As Siyar, Ibn Qudaamah in An Naseehah, AzZala’ee, Al Baghwee in Sharh As Sunnah,Ibn Hajar in Al Buluugh and among others.
“Whenever the prophet sallaLlaahu ‘alayhi was sallam spreads his palms to supplicate, he never returned them, until he wipes them with his face”.
An Nawawee said on its isnaad;Weak as mentioned by Sideeq (Hassan Khan) in Nazl Al Abraar.
Abuu Zur’ahvis As Saheehah vol.2 p.146 said;Munkar hadeeth, I fear it may not have source.
Al Albaaneesaid;There is in chain of this narration who was alleged with fabrication.It is not fit for corroborating evidence,checkIrwaaulGhaleel vol.2 p.178.
Ibn Jawzee said in Al ‘Ilaal Al Mutanahiyyah vol.2 p.356 that the hadeeth is not authentic.
Al ‘Iraaqee said in TakhreejAhaadeeth Al-Ihyaa vol.1 p.305 (the hadeeth is) weak.
Al Haafidh Ibn Hajar said in Al Buluugh;It has corroborating evidence in SunanAbee Daawuud from the hadeeth of ibn ‘Abbaas and others.Combining them together necessitates that the hadeeth is hasan.
Shakyh Bakr Zayd said; The statement of Al Haafidh, despite his loftiness, cannot be established vis-à-vis criticism.
Firstly, what he meant was the hadeeth is hasan due to corroborating evidence not by itself. The axis of this hadeeth is Hammaad bn ‘Eesa Al Jahnee.He is wea and from the eighth level.
Ibn Hibbaan and Adh-Dhahabee explained his weakness, that he is deficient on uprightness (‘adaalah) not memory (hifdh). Thus it has no mutaba’ as was previously mentioned.
5 The hadeeth of ‘Umar (again), collected in Kanz Al ‘Amaal;
“I saw the messenger of Allah sallaLlaahu ‘alayhi was sallam at AhjaarAzZayt supplicating with his palms, when he finished, he rubbed them with his face.”
6) The hadeeth of Saaib bn Yazeed from his father radiyaLlaahu ‘anhumaa, collected by Al Imaam Ahmad in Al Musnad and Abuu Daawuud in his Sunan.
“If the prophet sallaLlahu ‘alayhi was sallam supplicates and he raised his palm, he would wipe his face with it”.
Az Zila’ee said it is defective (Ma’lul) because of ibn Lahayha.
Al Albaanee said; It is not authentic to use the hadeeth of Saaib as corroborating evidence for the hadeeth of ‘Umar because of its defect. (As Saheehah vol.2 p.126).
7) The Mursal of AzZuhree, collected by ‘AbdurRazzaq in his Musannaf, Ibn Atheer in Jaami’ in Al Usuul and As Suyuutee in Fayd Al Wi’aai.
“The prophet sallaLlaahu ‘alayhi was sallam used to raise his palm to his chest when supplicating, then he would wipe his face with them”.
It is known in the science of terminologies (of hadeeth) that Mursal according to the majority of the scholars is not an evidence, especially the maraaseel (pl. of mursal) of AzZuhree.The scholars of jarh (criticism) do not please with it, till ibnQattaan said;MursalAzZuhree is worse than others.
To be continued on its rulings, Allah willing.
click here for part two.
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