When I was in Egypt I was asked about this practice by a knowledgeable brother. One issue that comes up aside from what is in Subus Salaam is that Bukhari put it in his “Adab al Mufrad” and that for me is interesting. If the practice was such that it was unsubstantiated like bi’dah Imam Bukhari would have not inserted it in the Adab. This is a possible trajectory for the debate on this issue. Now there is a point of interest here and this is related to the matter of hadith scholarship. The differences over this practice return back to strength of narration and not fiqh of hadith. The scholars of hadith are divided on the narration. But of course this practice is widespread and we have Ulema who support the legitimacy of the practice the question is why do some consider it problematic?

One possible interpretation for the reason why this practice has been classed problematic is that Shaikh al Islam Ibn Taymiyah declared the hadith weak. The compiler of Subus as Salaam Imam Amir Sanani, Amir Mu’mineen in hadith echoed Hafidh Ibn Hajr on this matter. Al Hafidh Ibn Hajr is also Amir Mu’mineen in hadith.

Of a lesser degree in hadith scholarship is Imam Nawawi (r) when compared to Hafidh Ibn Hajr (r). Now Imam Nawawi (r) was not as versed in the criticism of men as Hafidh or Imam Dhahabi (r) although he is weighty in hadith scholarship that is he is referred to. Imam Nawawi (r) is regarded to have declared the hadith of wiping the face after du’aa weak.

Hafidh Abul-Haq (r) adds another dimension to this debate but before bringing the what he said up let it be said that Imam Sadiq Hasan al Khan made sure to hold that the hadith is in Abu Daud also and not only in Tirmidhi. Now remember Imam Nawawi (r) stepped up and said all the narrators of this hadith are weak. Imam Tirmidhi (r) is reported to have said this hadith is sound. Hafidh Abul-haq (r) says: there is no reliable edition of Tirmidhi which says he said the narration is sound but rather he said the hadith is Hasan Gharib. Imam Tirmidhi was a student of Imam Bukhari (r).

Now check this out Imam Nawawi (r) has another opinion which stands with that of Imam Ibn Hajr, Imam Maanawi, Imam as Sanaani and Imam Shaukani among others (r).

Qadi Basaam (h) who is a judge is Saudia a scholar who was a class mate of Shaikh Uthaymeen (r) and respects Shaikh Albani (r) said let us not forget that Gharib is could be from the category of sahih.

The debate here is about acting on weak hadith for those who say the practice is not legitimated. As for those of us who practice wiping the face after dua’a then we have a lot of scholars who make clear the practice is not bi’dah but stands on texts that grade no less than hasan when combined and the least it is weak according to some scholars but not to the point of not being substantial to base a recommended practice.

Here we kind of come down to one issue: pick a hadith scholar and run with that but we have some heavy weights claiming it is a sound practice and they state the reasons why so we moved from taqleed to ittiba strengthened by confidence in high scholarship.

Peace
Detroit, USA

“Among the etiquette of supplication is that it be performed at noble times, places and states, facing the direction of prayer [qibla], raising both hands, wiping the face after finishing, and supplicating with a soft voice that is between loudness and whispering.”

Also, al-Shirbini confirms in Mughni al-Muhtaj (2/360) that Imam al-Nawawi “asserted in [his book] al-Tahqiq that [wiping the face after supplication outside prayer] is recommended [mustahabb].”

Wassalamu alaykum.

Akhi Abu Majeed, I just want to point out that the quote which you have cited from Imam al-Nawawi’s al-Majmu’ is talking exclusively about wiping the face after the du`a of qunoot. This is what is considered a bid`ah by al-Nawawi and consequently the Shafi`i school.

As for wiping the face after du`a outside of salah, Imam al-Nawawi considered it mustahabb just like Ibn Hajar based on the ahadith in Abu Dawud and Tirmidhi.

And Allah knows best.

Lay off the bidda my brudda

All of the hadiths about wiping the face are weak, but as Imam Suhaib pointed out, some scholars such as Ibn Hajr (and in one of his two opinions, Imam Nawawi) said that all of the chains strengthen each other to Hasan.

Other scholars said that this is not the case, and the numerous chains of weak narrations do not strengthen each other. Hence you find some scholars referring to it as a Sunnah, and some as a bid’ah.

This is an issue of legitimate difference of opinion where all sides have there points. Hence, whether one does it or not, they will be rewarded for there intention. And Allah knows best.

For a thorough discussion on the topic, check out Yasir Qadhi’s “Du’a: The Weapon of the Beleiver”.

Salam

Imam Nawawi says about this issue that, “There are some scholars who say it is mustahabb, but the truth is that it is not allowed and that is the correct opinion (Haram not legislated since he negated it’s permissibility). (Al-majmoo’ 3/501) since out of the few weak Hadiths on the subject in his understanding of hadith science they do not strengthen one another to acceptabiltiy.

On the other hand Ibn Hajar mentioned in more than one place that the different weak hadiths which some are strange while others are more weak all though with a more well known sanad, but that they strenghten each other to authenticity thus recommendation. There is mention of ibn Abbass encouraging it as well as an authentic Hadith mursal mentioned by az-Zuhri who was Imam Maliks shaikh. His final conlusion is as that of all Hanabilah except ibn Taymeyyah (which is why most Saudi scholars follow suit) and Ibn al-Jawzi which is that together these narrations reach authenticity.

And Allah knows best

Abu Majeed, you’re quite right akhi, there are many contempory scholars from the Hanabilah who explain this point in similar fashion, not to mention of course the Madhdhab itself.

Ibn Uthaymeen, Ibn Baaz and Sh. Bakr Abu Zayd – may Allah have mercy on them and upon all the Scholars of Islam all point this out, with Ibn Uthaymeen often saying that there is [la ba'sa bihi] not a problem with it, although it is perhaps better to avoid..while once again pointing out that it most definitely is not a matter over which one would make inkar of another for!

All praise be to Allah Who gave us such scope in our Religion – and sufficient a Witness is He of that