ލަވަޔާ މިޔުޒިކުގެ ހުކުމް

މައުޟޫ	ލަވަޔާ މިޔުޒިކުގެ ހުކުމް
ފަތުވާދެއްވީ	سماحة الشيخ الإمام عبد العزيز بن باز رحمه الله
ތަރުޖަމާކުރެއްވީ	ފަޟީލަތުއްޝައިޚް އާދަމް ޝަމީމު ބުން އިބުރާހީމް

ސުވާލު

ސަމާހަތުއް ޝައިޚް؛ އަޅުގަނޑަކީ ލަވަ އަޑުއަހާ މީހަކީމެވެ. ބައެއް މީހުން އެއީ ހުއްދަ އެއްޗެއް ކަމުގައި ބުނެއެވެ. އަނެއް ބަޔަކު އެއީ ހަރާމް އެއްޗެއް ކަމުގައި ބުނެއެވެ. މިކަމުގައި އޮންނަ ހައްގު ރަނގަޅު ގޮތަކީ ކޮބައިތޯއެވެ؟ ﷲ ތިޔަބޭފުޅާގެ އިލްމުގައި ބަރަކާތް ލައްވާށި!

ޖަވާބު

ލަވަ އަޑުއެހުމަކީ ހަރާމްކަމެކެވެ. މުންކަރާތެކެވެ. އެއީ ހިތުގެ ބަލިތަކާއި، ހިތް ހިލަވުމާއި، ﷲގެ ޛިކުރާއި ނަމާދު ގާއިމުކުރުމަށް ހުރަސްއަޅާ ކަމެކެވެ. ﷲގެ ބަސްފުޅުގައި ވެއެވެ. (( ومن الناس من يشتري لهو الحديث )) [لقمان :6].މާނައި: “މީސްތަކުންގެ ތެރޭގައި ލަހުވުލް ހަދީޘް އިޚްތިޔާރުކުރާ އަދި ގަނެވިއްކާ ބަޔަކުވެއެވެ.” މިއާޔަތުގައި ވައީދު އައިސްފައިމިވާ ލަހުވުލް ހަދީޘްގެ މާނަޔަކީ ލަވަ ކަމުގައި ގިނަ އިލްމުވެރިން ވިދާޅުވެއެވެ. ހަމައެފަދައިން އެއީ ލަވަކަމުގައި ވިދާޅުވެ ޢަބްދު ﷲ ބުން މަސްއޫދު ހުވައިކުރައްވައެވެ. ލަވަޔާއި އެކުގައި މިޔުޒިކު ސާމާނު؛ ބެރު، ދުންމާރި، ގިޓާ ފަދަ ތަކެތި އެކުލެވިގެން ވާނަމަ އޭގެ ހަރާމްކަން ވަކިން އިތުރުވެގެން ވެއެވެ. މިޔުޒިކާއެކުގައި ލަވަ ހަރާމްކަމުގައި އުންމަތުގެ އިޖްމާ (އިއްތިފާގު)ވާކަމުގައިވެސް ބައެއް އިލްމުވެރިން ނަގުލު ކުރައްވައެވެ. ލަވަޔާ މިޔުޒިކާ ދުރުހެލިވުމަކީ ވާޖިބެކެވެ. رسولالله صلى الله عليه وسلم ހަދީޘްކުރެއްވިއެވެ.:((ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر والمعازف)) މާނައީ: “ޒިނޭއާ، ފަށުފޭރާމާ، ރާޔާ އަދި މިޔުޒިކު ސާމާނު ހަލާލު ކުރާނެ ބަޔަކު މިއުންމަތުގައި ވާނެއެވެ.” ވީމައި ކީރިތި ގުރުއާން އަޑުއެހުމަށާއި، އިޛާއަތުލް ޤުރުއާނުލް ކަރީމް ފަދަފައިދާ ހުރި ދީނީ، އަދި އިލްމީ ޗެނަލްތައް ބަލައި، އަޑުއެހުމަށް އަހަރެން ތިޔަބޭފުޅުންނަށް ވަޞިއްޔަތް ކުރަމެވެ. ކައިވެނީގެ މުނާސަބަތުގައި، ކައިވެންޏެއް ކުރިކަން އިއުލާނުކުރުމަށްޓަކައި ރޭގަނޑުގެ ވަގުތެއްގައި، ތާރަޖެހުމާއި، އާދައިގެލަވަ، ހަރާމް ކަމަކަށް ގޮވާނުލެވޭ ލަވަ، ނުވަތަ ހަރާމްކަންކަމަށް ތައުރީފު ކޮށްފައިނުވާ ލަވަކިޔުމަކީ އަންހެނުންނަށް ހުއްދަ ކަމެކެވެ. ރަސޫލާގެ އަރިހުން ސައްހަކޮށް ވާރިދުވެފައިވާ ފަދައިން؛ ހަލާލު ކައިވެންޏާ، ޒިނޭއާއި ދެމެދު ފަރަގު ކޮށްދޭ އެއްކަމަކީ؛ ތާރަޖެހުމާއި ރަނގަޅު ލަވައެވެ. ކައިވެނީގައިވެސް ބެރުޖެހުމަކީ ހުއްދަކަމެއް ނޫނެވެ. އަދިކިޔެއް ހަމައެކަނި ތާރައިން ފުއްދަންޖެހޭނެއެވެ. އަދި އެމުނާސަބަތުގައި އަޑުބޮޑުކުރާ ސާމާނު ބޭނުންކުރުމާއި، އެތަނުގައި އާންމުކޮށް މިކިޔާއުޅޭފަދަ ލަވަ ކިޔުމަކީ ހުއްދަކަމެއް ނޫނެވެ. އެކަމުގައިވާ ފިތުނައިގެ ބޮޑުކަމާ، އޭގެ ނަތީޖާގެ ނުބައިކަމުންނާއި، މުސްލިމުންނަށް އެކަމުން ލިބޭ އާންމު އުނދަގުލަށްޓަކައެވެ. އަދި އެކަމުގައި މާގިނަ ވަގުތު ހޭދަކުރުމަކީވެސް ހުއްދަކަމެއް ނޫނެވެ. އަދިކިޔެއް ހަމައެކަނި ކައިވެންޏެއް ކުރިކަން އެނގޭ އެންމެ ކުޑަމިންވަރުންފުއްދާލަންވާނެއެވެ. ކައިވެނި ޕާޓީތަކުގައި ގިނަވަގުތު ހޭދަކުރުމަކީ؛ އޭގެ ސަބަބުން ފަތިސްނަމާދަށް ނުހޭލެވުމާއި، ނަމާދު ފާއިތުވާ ސަބަބެކެވެ. އެއީ އެއްމެބޮޑެތި ފާފައިގެތެރޭގައި ހިމެނޭ ކަމެކެވެ. އަދި މުނާފިގުންގެ އަމަލެކެވެ. ސަލަފުއްސޯލިހުންގެ ބަސްފުޅުތަކުން ލަވަޔަކީ ހަރާމް އެއްޗެއްކަމުގައި ވާރިދުވެފައިވާ ބައެއް ދަލީލު أبوبكر الصديق رضي الله عنه ވިދާޅުވެފައިވެއެވެ. “ލަވަޔާ މިޔުޒިކަކީ ޝައިޠާނާގެ އަޑެވެ.” الإمام مالك بن أنس رحمه الله تعالى ވިދާޅުވެފައިވަނީ: “އަހަރުމެންގެ ތެރޭގައި ލަވަކިޔާއުޅެނީ ފާސިގުންނެވެ.” الشافعي މަޛުހަބުގެ އިލްމުވެރިން ލަވަޔާ މިޔުޒިކު ސިފަކުރައްވަނީ ބާޠިލު އެއްޗެއްކަމުގައެވެ. الإمام أحمد رحمه الله تعالى ވިދާޅުވިއެވެ. “ލަވަޔަކީ ހިތުގައި ނިފާގު އުފައްދާ އެއްޗެކެވެ. ތިމަންނާ ގަބޫލު ކަމެއް ނޫނެވެ.” الإمام أبي حنيفة رحمه الله تعالى ގެ ދަރިވަރުން ވިދާޅުވެފައިވަނީ: “ލަވަ އަޑުއެހުމަކީ ފާސިގު ކަމެކެވެ.” عمر بن عبد العزيز رحمه الله تعالى ގެ ބަސްފުޅެއްގައިވެއެވެ. “ލަވަޔާ މިޔުޒިކުގެ ފެށުން ވަނީ ޝައިޠާނާގެ ގާތުންނެވެ. އޭގެ ނިމުންވަނީ އައްރަހުމާނު ކޯފާއެވެ.” الإمام القرطبي رحمه الله ވިދާޅުވެފައިވެއެވެ. “ލަވަޔާ މިޔުޒިކަކީ؛ ކީރިތި ޤުރުއާނާއި ރަސޫލާގެ ސުންނަތުގައި (ހަދީޘްގައި) މަނާކުރެވިފައިވާ ކަމެކެވެ.” الإمام ابن الصلاح رحمه الله ވިދާޅުވެފައިވަނީ: “މިޔުޒިކާއިއެކު ލަވަޔަކީ ހަރާމް އެއްޗެއް ކަމުގައި އުންމަތުގެ އެއްމެން އެއްބަސްވެފައިވާކަމުގައެވެ.”

How can we prepare for the arrival of Ramadaan?

How can we prepare for Ramadaan? What are the best deeds in this blessed month?.

Praise be to Allaah.

Firstly:

You have done well to ask this question, because you have asked how to prepare for the month of Ramadaan. Many people misunderstand the true nature of fasting, and they make it an occasion for eating and drinking, making special sweets and staying up late at night and watching shows on satellite TV. They make preparations for that long before Ramadaan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadaan; they take worship and piety out of the month and make it just for their bellies and their eyes.

Secondly:

Others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –Sincere repentance

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702).

2 –Du’aa’ (supplication)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.

The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – Rejoicing at the approach of the blessed month

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

Allaah says (interpretation of the meaning):

“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”

[Yoonus 10:58]

4 – Discharging the duty of any outstanding obligatory fasts

It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan.

Narrated by al-Bukhaari (1849) and Muslim (1146).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins.

Fath al-Baari (4/191).

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan.

Narrated by al-Bukhaari (1868) and Muslim (1156).

It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.”

Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.

This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.

10 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops.

He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan? Now Rajab has passed, so what will you do in Sha’baan if you are seeking Ramadaan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

And Allaah is the Source of strength.

Islam Q&A

There is nothing wrong with using modern equipment to sight the moon

Is it permissible to rely on the calculations of the astronomical observatory regarding the beginning and end of a month? Is it permissible for the Muslim to use the modern equipment to sight the moon? Or must it be seen by the naked eye?.

Praise be to Allaah.

The shar’i method of proving that the new month has begun is for the people to sight the crescent moon. That should be done by people whose religious commitment and strong eyesight are to be trusted. If they sight it, then it is obligatory to act upon this sighting, by fasting if it is the new moon for the month of Ramadaan and by breaking the fast if it is the new moon for the month of Shawwaal.

It is not permissible to rely on astronomical calculations if the moon is not sighted, but if there is a sighting, even if it is done by an astronomical observatory, then it counts, because of the general meaning of the words of the Prophet (blessings and peace of Allaah be upon him): “When you see it then fast, and when you see it, then break the fast.”

With regard to calculations, it is not permissible to act upon them or to rely on them.

With regard to using a telescope to see the crescent, there is nothing wrong with it, but it is not necessary, because the apparent meaning of the Sunnah is that we should rely upon ordinary sighting and not anything else. But if it is used and the moon is sighted by a trustworthy person, then this sighting may be acted upon. In the past, the people used that because they used to climb up the minarets on the night before the 30th of Sha’baan and the night before the 30th of Ramadan and look for it by means of a telescope.

Whatever the case, once it has been proven that it has been sighted by any means, then it becomes obligatory to act upon this sighting, because of the general meaning of the words of the Prophet (blessings and peace of Allaah be upon him): “When you see it then fast, and when you see it then break the fast.” End quote.

Shaykh Muhammad ibn ‘Uthaymeen (May Allaah have mercy on him).

Fataawa ‘Ulama’ al-Balad al-Haraam (p. 192, 193)

we have quoted a fatwa from the Standing Committee for Academic Research and Issuing Fatwas concerning this issue in the answer to question number 1245, in which it says: It is permissible to use telescopes etc. to sight the moon, but it is not permissible to rely on astronomical data to confirm the beginning or end of the blessed month of Ramadaan. End quote.

See: Fataawa al-Lajnah al-Daa’imah (9/99)

Thus it is clear that those who claim that our scholars say that it is haraam to use modern equipment to sight the moon and say that it is obligatory to sight it with the naked eye are lying and making things up.

We ask Allaah, may He be exalted, to show us the truth as truth and enable us to follow it, and to show us falsehood as falsehood and enable us t

Is it permissible to rely on the calculations of the astronomical observatory regarding the beginning and end of a month? Is it permissible for the Muslim to use the modern equipment to sight the moon? Or must it be seen by the naked eye?

Praise be to Allaah.

The shar’i method of proving that the new month has begun is for the people to sight the crescent moon. That should be done by people whose religious commitment and strong eyesight are to be trusted. If they sight it, then it is obligatory to act upon this sighting, by fasting if it is the new moon for the month of Ramadaan and by breaking the fast if it is the new moon for the month of Shawwaal.

It is not permissible to rely on astronomical calculations if the moon is not sighted, but if there is a sighting, even if it is done by an astronomical observatory, then it counts, because of the general meaning of the words of the Prophet (blessings and peace of Allaah be upon him): “When you see it then fast, and when you see it, then break the fast.”

With regard to calculations, it is not permissible to act upon them or to rely on them.

With regard to using a telescope to see the crescent, there is nothing wrong with it, but it is not necessary, because the apparent meaning of the Sunnah is that we should rely upon ordinary sighting and not anything else. But if it is used and the moon is sighted by a trustworthy person, then this sighting may be acted upon. In the past, the people used that because they used to climb up the minarets on the night before the 30th of Sha’baan and the night before the 30th of Ramadan and look for it by means of a telescope.

Whatever the case, once it has been proven that it has been sighted by any means, then it becomes obligatory to act upon this sighting, because of the general meaning of the words of the Prophet (blessings and peace of Allaah be upon him): “When you see it then fast, and when you see it then break the fast.” End quote.

Shaykh Muhammad ibn ‘Uthaymeen (May Allaah have mercy on him).

Fataawa ‘Ulama’ al-Balad al-Haraam (p. 192, 193)

we have quoted a fatwa from the Standing Committee for Academic Research and Issuing Fatwas concerning this issue in the answer to question number 1245, in which it says: It is permissible to use telescopes etc. to sight the moon, but it is not permissible to rely on astronomical data to confirm the beginning or end of the blessed month of Ramadaan. End quote.

See: Fataawa al-Lajnah al-Daa’imah (9/99)

Thus it is clear that those who claim that our scholars say that it is haraam to use modern equipment to sight the moon and say that it is obligatory to sight it with the naked eye are lying and making things up.

We ask Allaah, may He be exalted, to show us the truth as truth and enable us to follow it, and to show us falsehood as falsehood and enable us to avoid it.

And Allaah knows best.

Islam Q&A

o avoid it.

And Allaah knows best.
Islam Q&A

Wiping the face after du’aa’ and placing the hand over the heart after greeting someone

I have noticed with some of my freinds, especially the ones from Malaysia, that straight after they say the taslim in salat, they rub their hands over their faces…is this correct or is bid’a?? and also, with malay people, when they greet you and they shake your hand, they then pass their hand over their heart…is this also correct or is it bid’a? i would really appreciate your answer… and also…if it is wrong for them to do this…how should i tell them…is there any ahadith i could quote to them or some ayat from the Qur’an?.

Praise be to Allaah.

Firstly:

It is not prescribed to place the hands over the face after finishing prayer or after finishing du’aa’. The best of guidance is the guidance of our Prophet Muhammad (peace and blessings of Allaah be upon him). When he said the salaam (at the end of prayer) he would pray for forgiveness three times, but he did not wipe his face with his hands after saying the salaam or after saying du’aa’.

It was narrated that Thawbaan (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished his prayer, he would pray for forgiveness three times, and say: “Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (O Allaah, You are al-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace, blessed are You, Possessor of majesty and honour)”. Narrated by Muslim (591).

In the answer to question no. 39174 we stated that it is not prescribed to wipe the face with the hands after saying du’aa’.

Secondly:

Shaking hands is something that is mentioned and encouraged in sharee’ah, and it is a cause of sins being forgiven.

It was narrated that al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are no two Muslims who meet and shake hands, but they will be forgiven before they part.” Narrated and classed as hasan by al-Tirmidhi (2727); narrated by Ibn Maajah (3703); classed as saheeh by al-Albaani in Saheeh al-Targheeb, 2718.

Some people put their hands over their hearts after greeting and shaking hands with someone, but this is contrary to the meaning of shaking hands both in linguistic terms and in Islamic terminology. There is no evidence for that in the Sunnah, and there is no report – as far as we know – which says that any of the salaf did that.

Shaking hands means clasping the palm of one hand against the palm of the other person’s hand.

Al-Raaghhib al-Asfahaani said:

Shaking hands means stretching the palms of the hands (against one another).

Ghareeb al-Qur’aan (1/282).

And Ibn Hajar al-‘Asqallaani said:

Shaking hands means clasping the palm of one hand against the palm of the other hand.

Fath al-Baari (11/54)

Shaking hands is sufficient to greet a person in accordance with the Sunnah. However, if the people are accustomed to placing the hand over the heart after shaking hands or greeting someone as a way of showing honour to them, then we hope that there is nothing wrong with it, but we should not attribute that to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), rather a person may do it on the basis that it is customary and not the Sunnah of the Prophet (peace and blessings of Allaah be upon him).

And Allaah knows best.

Islam Q&A

Taken from islamqa.com

It is not prescribed to wipe with the hands after making du’aa’

What is the ruling on wiping the face and body with the hands after making du’aa’, and kissing the eyes?.

Praise be to Allaah.

It is not prescribed to wipe the face after making du’aa’. There are many ahaadeeth which describe how the Prophet (peace and blessings of Allaah be upon him) called upon his Lord in du’aa’, and there is no proven report that he used to wipe his face after making du’aa’.

Those who say that the face should be wiped quoted some ahaadeeth as evidence, but upon further examination they are not saheeh, and do not support one another.

As for the views of the scholars who say that it is not allowed to wipe the face, they include the following:

1 – Imam Ahmad ibn Hanbal said: It is not known that anyone used to wipe his face after making du’aa’ except al-Hasan.

Al-‘Ilal al-Mutanaahiyah, 2/840, 841

2 – Shaykh al-Islam Ibn Taymiyah said: With regard to the Prophet (peace and blessings of Allaah be upon him) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning this, but as for his wiping his face with his hands, there are only one or two hadeeths concerning that, and they cannot be taken as evidence.

Majmoo’ al-Fataawa, 22/519

3 – al-‘Izz ibn ‘Abd al-Salaam said: No one wipes his face with his hands after saying du’aa’ except one who is ignorant.

Fataawa al-‘Izz ibn ‘Abd al-Salaam, p. 47

If it is not permitted to wipe the face after making du’aa’, it is more likely that the person who says du’aa’ should not be allowed to wipe his body either, or to kiss his eyes.

Rather the scholars stated that kissing the thumbs and placing them on the eyes is a bid’ah that was introduced by some of the Sufi tareeqahs, and there is a hadeeth concerning that which is falsely attributed to the Prophet (peace and blessings of Allaah be upon him).

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wiping the face with the hands after making du’aa’. He replied:

Wiping the face with the hands after making du’aa’ is more likely to be not prescribed in Islam, because the ahaadeeth that have been narrated concerning that are da’eef (weak). Shaykh al-Islam (may Allaah have mercy on him) said: They cannot be used as evidence. If we are not certain or we think it most likely that this is not prescribed, then it is better not to do it, because Islamic rulings cannot be proven on the basis of mere conjecture, unless we believe it to be mostly likely to be the case.

What I think about wiping the face with the hands after du’aa’ is that it is not Sunnah. As is well known, the Prophet (peace and blessings of Allaah be upon him) prayed for rain during his Friday khutbah and raised his hands, but it is not narrated that he wiped his face with them. Similarly in a number of ahaadeeth it says that the Prophet raised his hands, but there is no proof that he wiped his face. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/question no. 781

And Allaah knows best.

Islam Q&A

Taken from islamqa.com