The Hadith of passing the palms over one's face after making Du`a'
What is the degree of authenticity of the Hadith reported about passing the palms over one’s face after making Du‘a’ (supplication) whether in Qunut (supplication said after bowing while standing in Prayer) or other times, or about
blowing on them then passing them over one’s entire body or part of it upon listening to a supplicatory Ayah (Qur’anic verse) or raising one’s hands while invoking Allah? I would like your opinion on the permissibility of doing this.
According to the narration by
“When you invoke Allah raise the palms and not the backs of your hands upwards. Upon finishing your invocation, rub your palms against your face.”
Ibn Majah on the authority of
Ibn ‘Abbas (may Allah be pleased with them).
Al-Suyuty mentioned this Hadith in "Al-Jami‘ Al-Saghir" and indicated that it is Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish.). However,
Ibn Al-Jawzy said, "It is not a sound Hadith as its Sanad (chain of narrators) includes
Salih ibn Hassan who is Matruk (a narrator whose Hadith transmission was discarded due to unreliability)." Moreover,
Ibn Hibban said, "He (Salih Ibn Hassan) owned singers and used to listen to them and report fabricated Hadith ascribed falsely to reliable narrators." In addition,
Abu Hatim, and
Al-Daraqutny all ranked him as Da‘if (weak) narrator.
Al-Bukhari said, "Hadith reported by him are Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith)."
Abu Nu`aym Al-Asbahany said, "The Hadith he reports are Munkar (rejected) and Matruk (discarded due to unreliability)."
The wording of the same Hadith according to
Al-Tirmidhy is as follows:
Abu Musa Muhammad ibn Al-Muthanna and
Ibrahim ibn Ya‘qub and other narrators reported to us that
Hammad ibn `Isa Al-Juhany reported to them, on the authority of
Hanzhalah ibn Abu Sufyan Al-Jumahy, on the authority of
Salim ibn ‘Abdullah, on the authority of his father (‘Abdullah), on the authority of
`Umar ibn Al-Khattab (may Allah be pleased with him) that he said:
“Whenever the Messenger of Allah (peace be upon him) raised his hands in supplication, he would not lower them until he had passed them over his face.”
(Part No. 4; Page No. 445) According to the narration of
Muhammad ibn Al-Muthanna: "...He would not put his hands back down until he had passed them over his face."
Abu ‘Isa (Al-Tirmidhy) said, "This Hadith is Sahih Gharib (an authentic Hadith with a single narrator usually at the beginning of the chain of narration) and we know of it only through the narration of
Hammad ibn ‘Isa. He was the only narrator to report this Hadith and he narrated few Hadith. Moreover,
Handhalah ibn Abu Sufyan is considered by
Yahya ibn Sa`id Al-Qattan as Thiqah (trustworthy) narrator."
But the Sanad (chain of narration) of the Hadith he narrated includes
Hammad ibn ‘Isa who is a weak narrator, and he was the only narrator of this Hadith as
Al-Tirmidhy mentioned. In conclusion, Du‘a’ (supplication) is a permissible act of worship yet there is no authentic evidence about the permissibility of passing the palms over the face after Du‘a’ because all the existing narrations about passing the palms over the face after Du‘a’ are weak narrations. Consequently, it is not permissible to pass the palms over the face after Du‘a’.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.