سنن ترمذي
Tirmidhi
كتاب الدعوات عن رسول الله صلى الله عليه وسلمChapters on Supplication
باب مَا جَاءَ فِي رَفْعِ الأَيْدِي عِنْدَ الدُّعَاءِChapter: ….
Hadith 3386
اُردوEn
حَدَّثَنَا أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ , وَغَيْرُ وَاحِدٍ ، قَالُوا : حَدَّثَنَا حَمَّادُ بْنُ عِيسَى الْجُهَنِيُّ، عَنْ حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ الْجُمَحِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ " ، قَالَ مُحَمَّدُ بْنُ الْمُثَنَّى فِي حَدِيثِهِ : لَمْ يَرُدَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ غَرِيبٌ ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ حَمَّادِ بْنِ عِيسَى ، وَقَدْ تَفَرَّدَ بِهِ وَهُوَ قَلِيلُ الْحَدِيثِ ، وَقَدْ حَدَّثَ عَنْهُ النَّاسُ ، وَحَنْظَلَةُ بْنُ أَبِي سُفْيَانَ الْجُمَحِيُّ ثِقَةٌ وَثَّقَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ .
´Umar bin Al-Khattab [may Allah be pleased with him] narrated:` “Whenever the Messenger of Allah would raise his hands in supplication, he would not lower them until he had wiped his face with them.”
Related hadith on this topic
Explanation & Benefits
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
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
