Category Archives: Supplications and Remembrance

Raising The Hands In Du’aa And Wiping The Face Thereafter: Sheikh Abdul Aziz ibn Baaz

بسم الله الرحمن الرحيم

Q: What’s the ruling on raising the hands after the prayer in order to supplicate? Also what’s the ruling on wiping the face after finishing the supplication?

Sheikh Abdul Aziz ibn Baaz: Raising the hands for supplication is from the means of it being answered. However, the situations where the Prophet -sallahu alayhi wa sallam did not raise them, then we don’t raise them. Outside of that the raising of the hands -while supplicating- is from the means of (it) being answered. The Prophet -sallahu alayhi wa sallam- said, “Indeed your Lord is Ever Living and Most Generous. He is shy, with regards to His servant, when he raises his hands towards Him that they (i.e. the servants hands) should return empty.” Thus if he supplicates during the last part of the night or at any time and he raises his hands, this -action of his- is from the means of response (i.e. from Allah).

However, do not raise them after the obligatory prayers, because the Messenger -sallahu alayhi wa sallam- did not raise them. So if one supplicates after the obligatory prayers, i.e. Thuhr, Asr, Maghrib, Ishaa, Fajr, or Jumu’ah, he does not raise his hands, because the Prophet -sallahu alayhi wa sallam- did not raise his hands. Likewise with the Jumu’ah sermon, and the Eid sermon, he -sallahu alayhi wa sallam- did not raise his hands except when supplicating for rain. When he would supplicate requesting rain he would raise them, even as it relates to the Jumu’ah sermon, or any place, when he supplicated for rain he would raise his hands and make requests. 

In addition, if he was not in prayer and he supplicated, he would raise his hands and that is not problem. He would raise his hands and supplicate. Likewise after voluntary prayers, if a person raises his hands every now and then and supplicates, then this is not an issue. However, he should not be consistent/continuous (i.e. in raising his hands while supplicating) because it is not recorded that the Prophet -sallahu alayhi wa sallam- was continuous in raising the hands after voluntary prayers. Therefore, if he raises his hands and supplicates every now and then, there is no issue with that.

As for wiping the face with the hands, the scholars differ regarding it. Among them are those who held the opinion that it was recommended. Others among them did not view it to be recommended due to the authentic narrations not mentioning wiping the face. Within the authentic and well known narrations from the Prophet -sallahu alayhi wa sallam- there is no mention within them, wiping the face after supplication. Wiping the face is reported in weak narrations. So if one does it there is no objection, but if one leaves it this is better, if Allah wills. (Again) if one abandons it this is best, yet if one does it there is no objection. That’s because some of the people of knowledge deem it to be good, they deem the narrations that have within them wiping the face to be assisting and supporting (i.e. each other strengthening their credibility), and they deem these narrations to be from the category “Hasan” and (consequently) recommend wiping the face. Among them is Al-Haafidh ibn Hajr (i.e. Al-Aqalaani), in (his book) Buloogh Al Maraam, he mentions that they strengthen one another (i.e. the chains to each narration), while others say it is not recommended because these narrations are weak.

Thus the gist is that this matter is extensive (in how it’s viewed and approached) if Allah wills. Hence whoever wipes his face (i.e. after supplication) there is no objection; however, he who abandons it perhaps this is best and more appropriate, due to the authentic narrations not mentioning wiping the face.

Translated by Najeeb Al Anjelesi.
Source: https://binbaz.org.sa/fatwas/12337/%D8%AD%D9%83%D9%85-%D8%B1%D9%81%D8%B9-%D8%A7%D9%84%D9%8A%D8%AF%D9%8A%D9%86-%D8%A8%D8%A7%D9%84%D8%AF%D8%B9%D8%A7%D8%A1-%D8%A8%D8%B9%D8%AF-%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D8%A9-%D9%88%D9%85%D8%B3%D8%AD-%D8%A7%D9%84%D9%88%D8%AC%D9%87-%D8%A8%D9%87%D9%85%D8%A7-%D8%A8%D8%B9%D8%AF-%D8%A7%D9%84%D9%81%D8%B1%D8%A7%D8%BA?fbclid=IwAR2gwycgSPjWIR2nOCnXTec68z4_1gL0pwSaEGhqerevQHbyZMyODTednOE       

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The Tahleel 100 Times In A Day: Imaam An-Nawawi

بسم الله الرحمن الرحيم

Imaam Muslim gathered and placed a narration, on the authority of Abu Hurairah, within his authentic compilation wherein the Prophet -sallahu alayhi wa sallam- said, “Whoever says:

لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، و هو على كل شئ قدير

There is no deity in truth except Allah alone and without partners, to Him belongs the dominion and all praise, and He is Able to do all things, 100 times in a day, it is for him equal to the liberating of 10 slaves. Likewise 100 good deeds are written for him and 100 bad deeds are wiped away. It is also a protection for him from the devil that day until the evening. No one comes with that which is better than what he (who utters this) has come with, unless a person does more than this.

And whoever says:

سبحان الله و بحمده

Glorified is Allah and praises is to Him, 100 times in a day his sins will be diminished even if they are like the foam of the ocean.” 

Imaam An-Nawawi said, “Contain therein is evidence regarding whoever says the tahleel more than 100 times in a day, there is for him the reward mentioned in the narration, and another reward as a result of an addition (to that amount). As this (saying it 100 times) is not a restriction that which prohibits transgressing and going beyond that amount, or that an increase (on that amount) has no virtue and is false, like an increase in the amount (of wiping the body limbs) for purification, or the raka’aat in the prayer.

It is possible that the intent is an increase in righteous actions, and not necessarily in saying the tahleel. Likewise it is possible that the intent is referring to an unrestricted increase regardless if it is in tahleel or in other than it (from righteous actions) and this possibility is more apparent, and Allah knows best.

Furthermore from the apparent generalization of the narration is that he, who said the tahleel 100 times in a day, obtains the previously mentioned rewards, regardless if it is (said) in sequence or in portions, or if he said some of it at the beginning of the day and some of it at the end of the day, however what is best is for one to do it consecutively at the beginning of the day in order for it to be a protection for him throughout the day.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: صحيح مسلم بشرح النووي

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