Hadith 1345
اُردوEn
وعن عمر رضي الله عنه قال: كان رسول الله صلى الله عليه وآله وسلم إذا مد يديه في الدعاء لم يردهما حتى يمسح بهما وجهه . أخرجه الترمذي وله شواهد منها حديث ابن عباس عند أبي داود وغيره ومجموعها يقضي بأنه حديث حسن.
'Umar (RAA) narrated, ‘When the Messenger of Allah (ﷺ) raised his hands in supplication, he did not lower them till he wiped his face with them.’ Related by At-Tirmidhi. There are other traditions, which support this narration, of which is: The Hadith narrated by Ibn ’Abbas (RAA) related by Abu Dawud and others. Put together, they confirm that it is Hasan.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه الترمذي، الدعاء، باب ما جاء في رفع الأيدي عند الدعاء، حديث:3386.* حمادبن عيسي ضعيف، وحديث ابن عباس:أخرجه أبوداود، الوتر، حديث:1485 وسنده ضعيف، عبدالملك وعبدالله مجهولان، وللحديث شواهد ضعيفة، وأثر ابن عمر وابن الزبير يغني عنه، رواه البخاري في الأدب المفرد: (609) وسنده حسن.»©Explanation:
The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, and he has further written that the narration from Ibn Umar and Ibn Zubair radi Allahu anhum is sufficient in this regard.
Hafiz Ibn Hajar rahimahullah writes concerning this that, taken as a whole, this narration reaches the level of hasan (acceptable).
Imam Bukhari rahimahullah, regarding this, has narrated in "Al-Adab Al-Mufrad" from Abu Nu'aym with a sound chain in a mawquf (companion-stopped) form, that Abu Nu'aym says: I saw Ibn Umar and Ibn Zubair radi Allahu anhum supplicating and passing their palms over their faces. Likewise, regarding this issue, Imam Tabarani rahimahullah has transmitted the narration of Yazid bin Sa'id al-Kindi, about which Hafiz Ibn Hajar rahimahullah states that in its chain there is a narrator, Ibn Lahi'ah, who is weak, and his teacher is unknown. However, there are supporting witnesses for this hadith, from which it is established that this hadith does have some basis.
In addition, this is also supported from Hasan al-Basri rahimahullah with a good (hasan) chain.
For further details, see: (Al-‘Ilal: 2/347). Although the aforementioned narration is weak in its chain, this practice is established from the Companions radi Allahu anhum and the righteous predecessors (salaf salihin) 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.
«أخرجه الترمذي، الدعاء، باب ما جاء في رفع الأيدي عند الدعاء، حديث:3386.* حمادبن عيسي ضعيف، وحديث ابن عباس:أخرجه أبوداود، الوتر، حديث:1485 وسنده ضعيف، عبدالملك وعبدالله مجهولان، وللحديث شواهد ضعيفة، وأثر ابن عمر وابن الزبير يغني عنه، رواه البخاري في الأدب المفرد: (609) وسنده حسن.»©Explanation:
The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, and he has further written that the narration from Ibn Umar and Ibn Zubair radi Allahu anhum is sufficient in this regard.
Hafiz Ibn Hajar rahimahullah writes concerning this that, taken as a whole, this narration reaches the level of hasan (acceptable).
Imam Bukhari rahimahullah, regarding this, has narrated in "Al-Adab Al-Mufrad" from Abu Nu'aym with a sound chain in a mawquf (companion-stopped) form, that Abu Nu'aym says: I saw Ibn Umar and Ibn Zubair radi Allahu anhum supplicating and passing their palms over their faces. Likewise, regarding this issue, Imam Tabarani rahimahullah has transmitted the narration of Yazid bin Sa'id al-Kindi, about which Hafiz Ibn Hajar rahimahullah states that in its chain there is a narrator, Ibn Lahi'ah, who is weak, and his teacher is unknown. However, there are supporting witnesses for this hadith, from which it is established that this hadith does have some basis.
In addition, this is also supported from Hasan al-Basri rahimahullah with a good (hasan) chain.
For further details, see: (Al-‘Ilal: 2/347). Although the aforementioned narration is weak in its chain, this practice is established from the Companions radi Allahu anhum and the righteous predecessors (salaf salihin) 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.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1345
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The meaning of both narrations is the same; the difference is only in the wording.
In one, it is (lam yaḥuṭhumā) and in the other, it is (lā yaruddahumā), and the purpose of mentioning both narrations here is to indicate this.
Note:
(In the chain of narration, ‘Isa ibn Hammad is a weak narrator.)
1:
The meaning of both narrations is the same; the difference is only in the wording.
In one, it is (lam yaḥuṭhumā) and in the other, it is (lā yaruddahumā), and the purpose of mentioning both narrations here is to indicate this.
Note:
(In the chain of narration, ‘Isa ibn Hammad is a weak narrator.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3386
