Page 88 - Microsoft Word - Du'a and Wirid (Autosaved)

aḥādīth concerning it are extremely weak and cannot be

accepted as or act as ḥujjah (proof, evidence, source of

authority), so cannot be or become a reason for the
permissibility of wiping the face.

- Because there is no example from the Messenger of Allāh ,

104
then its practice is Bidfiah.
- Likewise also there is not one narration that is ṣaḥīḥ from The

Prophet  and not from his ṣaḥābat  about wiping the face
105
after qunūt Nāzilah.
- Shaikhul Islām Ibnu Taimiyyah ﷲا ﻪﲪر said: “Now concerning the

Prophet  raising both of his hands at the time of dufiā√, then

indeed there are already ṣaḥīḥ aḥādīth many in number. Whilst

concerning wiping of the face, there is not one single ṣaḥīḥ
ḥadīth. There are pne or two aḥādīth but they are nto able to be

106
used as ḥujjah”.
- Imām al fiIzz bin fiAbdus-Salām said: “There is no-one who
(carries out) wiping of the face except a person who is

ignorant”.
107

104 Refer to Irwā√-il Ghalīl fī Takhrīji Aḥādīth Manāris-Sabīl II/178-182, aḥādīth no. 433-434;
Ṣaḥīḥ al Adhkār wa Ḍafiīfuhu pp. 960-962.
105 Qunūt Nāzilah” Qunūt at the time there is a great disaster and this is carried out together
with the Muslim community. Now concerning qunūt Ṣubḥ, its ḥadīth is ḍāfiif (weak), if it is
undertaken then it is bidfiah, and every bidfiah is astray. Refer Silsilah al Aḥādīth aḍ-Ḍafiīfāh
1238 and those who say qunūt Ṣubḥ is bidfiah are the Ṣaḥābat ; refer Sunan An-Nasā√ī I/233,
no. 1035. At-Tirmidhī, Aḥmad and others.
106 Majmūfi Fatāwa Ibnu Taimiyyah XXII/519.
107 Refer Irwā√-il Ghalīl II/182, Ṣaḥīḥ al Adhkār wa Ḍafiīfuhu pp. 960-962.
Page | 88