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Proof of du`a after prayer and wiping the face   

Answered according to Shafi'i Fiqh by Qibla.com

Answered by Shaykh Amjad Rasheed

Is the du`a made immediately after the prayer, and the wiping of the face a reprehensible innovations (bid`ah)? If it is not, what is the proof for it?

Answer:
In the Name of Allah, Most Gracious, Most Merciful

[Making du`a after prayer]

Making du`a after finishing from the prayer is a confirmed sunna that is established in rigorously authenticated hadith that came from him, may Allah’s peace and blessings be upon him. The scholars have unanimous consensus (ijma`) concerning it. Imam al-Nawawi said in the Majmu`, after speaking about the rulings of the final salams in the prayer,

“Shafi`i, his companions and others, may Allah have mercy on them, agreed that it is praiseworthy to mention Allah, Most High after the salams, and that is praiseworthy for the imam, the follower, one praying alone, man, woman, traveler and others.

And it is praiseworthy that he supplicate after the salams, by agreement, and at this time, many authentic hadith have come to us of dhikr and du`a that have been compiled by me in the book, al-Adhkar on the authority of Abu Amama, may Allah be well pleased with him, that he said, “It was said to the Messenger of Allah, may Allah’s peace and blessings be upon him, ‘Which du`a is the most heard?’, so he said, ‘In the depth of the last of the night and immediately after the obligatory prayers.’ It was related by al-Tirmidhi and he said it is a hadith hasan…”

Many authentic hadith have been mentioned about the legitimacy of dhikr and du`a, so whoever wishes can refer to them.

[Wiping the face after du`a]

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.”

And Allah alone gives success.

Amjad Rasheed

 

السؤال:هل الدعاء عقب الصلاة ومسح الوجه بعد ذلك بدعة ؟ إن لم تكن كذلك، فما هي الأدلة على مشروعيتها ؟

الجواب : الدعاءُ بعد الفراغ من الصلاة سنةٌ مؤكدةٌ ثابتةٌ بصحيح الأحاديث عنه صلى الله عليه وسلم وأجمع عليها العلماء ، قال الإمام النووي في “المجموع” بعد الكلام على أحكام السلام في الصلاة :” اتفق الشافعي والأصحاب وغيرهم رحمهم الله على أنه يستحب ذكر الله تعالى بعد السلام ، ويستحب ذلك للإمام والمأموم والمنفرد والرجل والمرأة والمسافر وغيره ، ويستحب أن يدعو أيضا بعد السلام بالاتفاق وجاءت في هذه المواضع أحاديث كثيرة صحيحة في الذكر والدعاء قد جمعتها في كتاب الأذكار منها عن أبي أمامة رضي الله عنه قال : قيل لرسول الله صلى الله عليه وسلم : أي الدعاء أسمع ؟

قال : جوف الليل الآخر ، ودبر الصلوات المكتوبات “. رواه الترمذي وقال : حديث حسن ، … “. اهـ وذكر أحاديث كثيرة صحيحة في مشروعية الذكر والدعاء فليراجعها من شاء
أما مسحُ الوجه بعد الدعاء سواء كان الدعاء بعد الصلاة أو غيرها فهو سنة أيضاً لما روى الترمذيُّ عن سيدنا ابن عمر رضي الله عنهما قال :” كان رسولُ الله صلى الله عليه وسلم إذا مَدَّ يديه في الدعاء لم يردهما حتى يمسح بهما وجهه “.
قال الحافظ ابنُ حجر في “بلوغ المرام” في كتاب الذكر والدعاء :” أخرجه الترمذي ، وله شواهدُ منها حديثُ ابن عباس عند أبي داود وغيره ، ومجموعها يقضي بأنه حديث حسنٌ “. اهـ
والحديثُ الحسنُ يعتمدُ عليه في الأحكام ، فالسنةُ إذن مسحُ الوجه باليدين بعد الدعاء كما اعتمده كثيرٌ من العلماء كالإمام النووي في كتابه “التحقيق” .
قال الصَّنعاني في “سبل السلام” عند شرح الحديث المذكور :” وفيه دليلٌ على مشروعية مسح الوجه باليدين بعد الفراغ من الدعاء ، قيل : وكأن المناسبةَ أنه تعالى لما كان لا يردّهما صِفراً فكأن الرحمةَ أصابتهما فناسب إفاضة ذلك على الوجه الذي هو أشرفُ الأعضاء وأحقُّها بالتكريم “. اهـ

 

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