Abu Dawud

1485. Commentary: The hadiths regarding wiping the face with the hands after supplication (du'a) are individually weak, but according to Hafiz Ibn Hajar rahimahullah, when considered collectively, they reach the level of hasan (acceptable). [Bulugh al-Maram, Kitab al-Jami', Chapter: Remembrance and Supplication, Hadith: 1554] Shaykh al-Albani rahimahullah and our researcher Shaykh Zubair Ali Zai and others do not agree with the opinion of Hafiz Ibn Hajar rahimahullah. However, some other scholars, based on certain reports from the Companions (athar al-sahabah radi Allahu anhum ajma'in), in which it is mentioned that Abdullah ibn Umar radi Allahu anhu and Abdullah ibn Zubair radi Allahu anhu used to wipe their hands over their faces after supplication—see [al-Adab al-Mufrad, Hadith: 609]—consider wiping the hands over the face after supplication to be permissible. Similarly, the supplication of qunoot is also, according to these scholars, a supplication (du'a). Therefore, in their view, by analogy with the general permissibility of wiping the hands after supplication, it would also be permissible to wipe the face after the supplication of qunoot. From a noble Tabi'i (Successor) rahimahullah, Hasan al-Basri rahimahullah, and from Imam Ahmad rahimahullah, the practice of wiping the hands in the qunoot of witr is also established—see [Qiyam al-Layl by al-Marwazi, p. 236 and Masa'il al-Imam Ahmad, narration of Ibn Abdullah, vol. ➋ p. 300]. However, since the supplication of qunoot in witr is a part of the prayer, it is better to avoid wiping the face with the hands after the supplication of qunoot in witr. Because neither is this established from hadith nor from the practice of the Companions radi Allahu anhum ajma'in. And Allah knows best.

Benefit:

This narration is weak.

Therefore, it does not establish the practice of wiping the face with the hands after supplication (du'a).

However, some scholars have accepted this narration as hasan li-ghayrihi (good due to supporting evidence) based on corroborating reports.

In addition, there is evidence for this from some of the athar (reports) of the noble Companions (radi Allahu anhum ajma'in).

Therefore, there is no need to wipe the face with the hands after supplication.

Thus, this practice is also not established from the Companions (radi Allahu anhum ajma'in).

Benefits and Issues:
The mentioned narration is weak.

However, the issues described in the narration are established by other authentic ahadith and the practice of the Companions (radi Allahu anhum).

As Hazrat Malik bin Yasar (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When you supplicate to Allah, do so with your palms open (facing upwards). Do not supplicate with the backs of your hands open.” (Sunan Abi Dawud, Kitab al-Witr, Chapter: Supplication, Hadith: 1186)

Therefore, in general supplications, one should open the palms.

However, in the prayer for rain (salat al-istisqa), when supplicating for the removal of drought and dryness,
then, as a form of optimism (tafa’ul, seeking a good omen),
the backs of the hands are raised upwards, which is established from the Sunnah of the Messenger (sallallahu alayhi wa sallam).

As for the issue of wiping the face with the hands after supplication, there is also evidence for this from some Companions (radi Allahu anhum) and the righteous predecessors (salaf salihin).

Regarding this, Imam Bukhari has narrated in al-Adab al-Mufrad from Abu Nu’aym with a sound (sahih) chain in a mawquf (Companion-stopped) form,
that Abu Nu’aym says:
I saw Ibn Umar (radi Allahu anhu) and Ibn Zubayr (radi Allahu anhu) both supplicating and wiping their palms over their faces. Regarding this issue, Imam Tabarani has transmitted the narration of Yazid bin Sa’id al-Kindi,
about which Hafiz Ibn Hajar states that in its chain there is a narrator, Ibn Lahi’ah, who is weak, and his teacher is unknown, but there are supporting witnesses for this hadith, from which it is established that this hadith does have some basis.

In addition, it is also supported with a good (hasan) chain from Hasan al-Basri. For further details, see: (al-‘Ilal: 2/347)

Although the mentioned narration is weak in its chain, this practice is established from the Companions (radi Allahu anhum) and the righteous predecessors with authentic chains, therefore, it is not correct to call it an innovation (bid‘ah); at most, it can be said that it is not a Sunnah.

And Allah knows best.