Da`eef (Weak) Hadeeth
Da`eef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka`b from Ibn `Abbaas (radi Allaahu `anhu) as marfoo`.
This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa’i said, “He is abandoned in Hadeeth”; Ibn Hibbaan said, “He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators”; Ibn Abi Haatim said in Kitaab al-`Ilal (2/351), “I asked my father (i.e. Abu Haatim al-Raazi) about this hadeeth, to which he said: `Munkar’.”
Ibn Hassaan has been backed up by `Eesaa ibn Maimoon, who also reported it from Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, “He reports ahaadeeth, all of which are fabricated”; Nasaa’i said, “Not reliable.”
This hadeeth of Ibn `Abbaas is also related by Abu Daawood (1485), and from him Baihaqi (2/212), via: `Abdul Malik ibn Muhammad ibn Aiman from `Abdullaah ibn Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the wording being:
“Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them.”
This is a weak sanad: `Abdul Malik is declared weak by Abu Daawood; it also contain the shaikh of `Abdullaah ibn Ya`qoob who is unnamed, and therefore unknown – it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above.
The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Mu`aawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Mu`aawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified.
Abu Daawood said about this hadeeth, “This hadeeth has been narrated via more than one route on the authority of Muhammad ibn Ka`b; all of them are feeble.”
Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu `alaihi wa sallam) in his supplication against the polytheists who killed seventy reciters – transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu`jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from `Umar and others in the Qunoot of Witr Prayer. However, since wiping the face after Du`aa’ al-Qunoot is not quoted at all from the Prophet (sallallaahu `alaihi wa sallam), nor from any of his Companions, it is an innovation without doubt.
As for wiping the face after du`aa’ outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo`, “It is not recommended”, endorsing Ibn `Abd as-Salaam, who said, “Only an ignorant person does it.”
The view that wiping the face after du`aa’ is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed.
If Ibn Ma`een speaks favorably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Ma`een is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore pass judgment accordingly. This explains why he is alone in authenticating the narrator.