Raising Both the Hands and Making Dua’

 

We have received several e-mails with requests for evidence as the the status of  collective dua’ after salaah and the raising of both hands while doing so. It seems that worshippers are being accosted in the Masjid for doing so.

Ignorance is dispelled by knowledge provided the seeker is sincere.

Excerpt from:

THE SUNNA STATUS OF COLLECTIVE SUPPLICATION (SUNNIYYAT AL-DU`A’ AL-JAMA`I)
by GF Haddad

Raising Both the Hands and Making Dua

It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salaah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: “Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salaah” (the narrators of this Hadith are all trustworthy Majmauz Zawaaid, vol. 1, pg. 169). It is also mentioned in the Fataawa of Ahle Hadith (vol.1, pg.190) as well as in Fataawa Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically established practice and it is mustahab to do so.

This and the following report suggests that Ibn `Umar, like his father, - Allah be well-pleased with both of them - supplicated together with others: From Wahb: “I saw Ibn `Umar and Ibn al-Zubayr supplicating [i.e. together] and rubbing their hands against their faces.”

Narrated by al-Bukhari in al-Adab al-Mufrad (2:6 with a sound chain according to Shaykh `Abd al-Fattah Abu Ghudda in his Thalath Rasa’il (p. 93). This event may have taken place at the highly dramatic time following the death of al-Husayn ibn `Ali – upon them peace - at the hands of Yazid ibn Mu`awiya, after which Ibn `Umar told `Abd Allah ibn al-Zubayr - Allah be well-pleased with them: “Al-Husayn has beaten us” i.e. with martyrdom, and they wept.

Ibn `Abd al-Razzaq narrated with his chain in his Musannaf (2:252-253) from Yahya ibn Sa`id al-Ansari the qadi of al-Madina that “Ibn `Umar used to supplicate together with al-Qass” (kâna yabsutu yadayhi ma`a al-Qass) and that “they [i.e. the senior Successors]mentioned that those that came before them [i.e. the Companions] would supplicate and then place back their hands on their faces so as to place back the du`â’ and its baraka. Al-Qass is the Tâbi`î `Ubayd ibn `Umayr ibn Qatada al-Laythi al-Makki the admonisher and Qur’anic commentator.

Shaykh Abu Ghudda said (p. 94): “This is frank evidence to the effect that wiping the face
with the two hands after raising them in supplication was practiced in the first generations.”
12.

From Abu al-Darda’ - Allah be well-pleased with him -: “Raise up these hands of yours in supplication before they become manacled with the chains [of Hellfire].”Narrated from al-Faryabi’s al-Dhikr by al-Zarkashi in his al-Azhiya (p. 74). III.

Difference in Salaah between Men and Women

Some people are of the view that all the laws of salah are common to both men and women, and that there is no difference between them. They also claim that the hadeeth ‘Pray as you have seen me praying’ is general and, therefore, should be applied equally to both men and women. It should be realised, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the Messenger of Allah ( صلى الله علیه وسلم) and the verdicts and practice of the Sahabah and Tabi’un (رضئ الله عنهم) quoted below.The Shariah has ordained distinct rules for men and women in many important questions of salah. For example,

• Jumuah is fardh upon men but not on women, and the Eid prayer is wajib for men but again not for women

Sayyiduna Tariq bin Shthab (رضئ الله عنه ) reports that the Prophet ( صلى الله علیه وسلم), said, ‘Jumuah in congregation is an obligatory duty upon every Muslim except four people: a slave, a woman, a child, and one who is sick.’’538

Sayyidatuna Umm Atiyyah . says as part of a longer hadeeth, ‘We have been forbidden from following funerals and there is no Jumuah upon us. 539

• The reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters.

Sayyiduna Abdullah bin Mas’ud (رضئ الله عنه ) reports that the Prophet ( صلى الله علیه وسلم) said, ‘The prayer of a woman in her makhda’ (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better than her prayer in her bait (house).’540

Sayyiduna Abu Hurairah (رضئ الله عنه ) narrates that the Prophet ( صلى الله علیه وسلم) said, The most beloved salah to Allah of a woman is one that she performs in the darkest spot of her home.’541

• Unlike men women should not give adhan or say the iqamah.

Sayyidatuna Asmaa (R) narrates as part of a longer hadeeth that the Prophet ( صلى الله علیه وسلم) said, ‘There is no adhan iqamah or Jumuah upon women.’542

Sayyidatuna Ibn Umar (R) says ‘There is no adhan or iqamah upon women.’543

• There is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed.

Ummul Mu’mineen Aisha (R) reports that the Prophet ( صلى الله علیه وسلم) said, ‘Allah does not accept the salah of a mature female without a scarf.’544