Ada sebagian kelompok Muslim yang menuduh bid'ah perbuatan mengusap wajah setelah berdo'a dengan mengangkat tangan. Dasar yang mereka pakai adalah pendapat beberapa ulama yang mengatakan bahwa semua hadits yg menyebutkan hal ini sanadnya lemah. Sedangkan sebagian ulama lain, seperti Hassan Al-Basri, Imam An-Nawawi, Al-Hafizh Ibnu Hajar, menganggapnya sebagai salah satu adab dalam berdo'a. Imam Ahmad, Imam Baihaqi, Ibnul Qayyim juga tidak mencapnya sebagai bid'ah
Mereka yg menuduh tradisi ini bid'ah biasanya membawa argument dari Syekh Albani (yang dianggap selalu benar padahal tidak jarang beliau mengkoreksi pendapatnya sendiri). Tuduhan bid'ah itu adalah tuduhan yang tidak ringan, and not everything with weak textual basis can be declared as a bid'ah.
Imam Bukhari dalam Adab Al-Mufradnya menyebutkan bahwa sahabat Ibn Zubair dan Ibn Umar mengusap wajahnya setelah berdo'a. Begitu pula tabi'in seperti Hasan Al-Basri. Dari riwayat2 ini tidak sedikit ulama yang menganggap tradisi mengusap wajah setelah berdo'a mengangkat tangan bukanlah bid'ah tapi sebaliknya merupakan tradisi bisa ditemukan periwayatan2nya dari zaman para shahabat dan tabi'in.
Wallahu'alam.
----------------------------------------------------
REFERENCE:
Bismillahirrahmanirrahim,
This following is adapted from article of Shaykh Irshadul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat”. Shaykh Abdel Mannan Noorpuri also mentioned it in his “Ahkam wa Masail”.
Hafiz ibn Hajar wrote in Bulugh Al-Maram concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan hadith”
First Hadith :
The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matrook or liar ( Tahzib v 6 p 419)
Second Hadith :
The narration of Ibn ‘Abbas in Abu Dawood has Salih ibn Hassaan who is Matrook as said in Taqreeb by Ibn Hajar, but it has a Mutabi with ‘Issa ibn Maymoon, as mentioned by Imam Muhammad ibn Nasr Al-Marwazi in Qyam Al-Layl p 236, but he is also weak as said by Ibn Hajar in Taqreeb p 411.
The narration of ibn ‘Abbas is also narrated by another chain by Abu Dawood from Abdullah ibn Ya’qoob from the one who narrated him from Muhammad ibn Ka’b, but this chain has AbdulMalik ibn Muhammad ibn Yaman who is Majhool (unknown) and the identity of the Shaykh of Abdullah ibn Ya’qoob is not known.
Shaykh Albani says about this Hadith in Silsila As-Sahihah v 2 p 146 : “The defect is the narrator who is not named, and ibn Majah and others named him Salih ibn Hassaan as I have shown in Mishkat 2243 and he is very weak (da’if Jiddan)”
In Irwa Al Ghalil v 2 p 178 and after, Shaykh Albani said on this hadith : “The chain is weak, this Abdul Malik has been weakened by Abu Dawood and there is in it the Shaykh of Abdullah ibn Ya’qoob who is not named, he is then Majhool, and it is possible that he might be ibn Hassaan …or ibn Maymoon”
So this is less accurate than in Sisilah where the narrator is told to be Salih ibn Hassan, here two possibilities are mentioned.
Allamah Mizzi mentioned in his Tahzib Al Kamal v 22 p 257-258 that this non-named narrator can also be Abu Miqdam.
In all cases, this narrator Mubham (non-identified) is weak, and Abu Miqdam is even Matrook.
But the words of Shaykh Albani that Abu Dawood declared Abdul Malik to be weak is absolutely incorrect. Imam Abu Dawood said : “This way is the most Amthal and it is weak”. Imam ibn Qattan declared Abdul Malik to be Majhool, and ibn Hajar as well declared him Majhool in Tahzib v 4 p 1419 and Taqrib.
Another chain is narrated by Al-Hakim in his Mustadrak, but it has Muhammad ibn Mu’awiyah who is matrook, Imam Daraqutni and others declared him to be a liar.
In conclusion, the narration of ibn ‘Abbas is narrated from many ways, that are all weak, but two are very weak as their narrators are matrook, and two have weak and Majhool narrators.
( 1 chain in Abu Dawood : Salih ibn Hassan is Matrook
2 chain in Marwazi with ‘Issa ibn Maymoon who is weak
3 chain in Abu Dawood, Abdul Malik is Majhool and the shaykh of Abdullah ibn Ya’qoob is Mubham (non identified)
4 chain in Al-Hakim with Muhammad ibn Mu’awiyah who is Matrook)
Third Hadith :
Narrated by Yazid ibn Sa’id in Abu Dawood and also Imam Muhammad ibn Khalf Al Wakee’ in Akhbar Al-Qadha v 1 p 107, but this chain is weak because of ibn La’ihah who is weak and his Shaykh Hafs ibn Hisham is Majhool.
These are all Shawahid and Mutabi’at on which Ibn Hajar based himself to declare this hadith Hassan.
The narration of ‘Umar has a weak narrator.
The narration of Yazid ibn Sa’ib has a weak and a Majhool.
The narration of ibn ‘Abbas has two chains, one with a weak and the other with a majhool and a Mubham.
So if the total is not Hassan then what is it ?
Mawqoof Hadith
Imam Bukhari narrates in his Adab Al-Mufrad : Ibrahim ibn Munzir narrated us, he said Muhammad ibn Falih narrated us, he said : my father informed me from Abu Nua’ym and he is Wahb, he said : "I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces."
This Athar is Hassan, and Ibn Hajar even declared it Sahih in Al-Amali, and its narrators are all from Bukhari.
The action of Hassan Al-basri
Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hassan Al-Basri was doing this. (Qyam Al-Layl p 236)
Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hassan that he was wiping them on his face in his invocation” (Masail Imam Ahmad from narration of ibn Abdillah v 2 p 300)
Hafiz ibn Hajar said in Al-Amali : “But this Hadith has Mawsool, Mursal witnesses and the total shows that the Hadith has a basis, and this is also supported by what comes from Al-Hassan Basri with a Hassan chain, and there is in it a refutation for those who consider that as an innovation, and Al-Bukhari narrated in his Adab Al-Mufrad from Wahb ibn Kaysan, he said : he said : “I saw ibn ‘Umar and ibn Zubayr making invocation and they wipped their hands on their faces.” And this is Mawqoof Sahih and this strengthens the refutation of those who disapprove of that”
Hadith Mursal
The mursal narration to which ibn Hajar was making a sign in Al-Amali is probably that of Zuhri mentioned in AbdurRazaq saying : “The Prophet (saw) was raising his hands to the level of his chest when he was invoking and then was wiping them on his face”
The great Muhadith Faqeeh Ishaq ibn Rahawayah was approving action on these Ahadith as said by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (Qyam Al-Layl p 232)
There are two narrations from Ahmad on this topic, one is that after invocation of Witr this should not be done as narrated from Imam Abu Dawood, and the second is that it is recommended as mentioned by ibn Qudamah on Al-Maghni v 1 p 786 and Shamsudin ibn Qudamah in Sharh Al Kabeer v 1 p 724, see Al-Qil’ v 1 p 185. Al-Marwazi said that hands should be wiped on the face and : “This is the Madhab of Imam Ahmad, he was doing that”. The author of Majma’ Al-Bahrayn said this narration is stronger, and in Al-Kafi, it is said that it is better. (Al-Insaf v 3 p 173)
Hafiz ibnul Qayim mentioned that Imam Ahmad was asked about wiping hands on the face, and he answered : “ I hope there is no harm, and when Al-Hassan was invoking, he was wiping then on his face, and he said : my father was asked about raising hands in Qunut and wiping them on the face, he said : There is no harm in doing this, wiping them on the face. Abdullah said that he did not see his father wiping them on the face” ( Bada’I al-Fawaid v 4 p 113)
Imam Ibnul-Qayim commented this : “Abu Abdillah (Imam Ahmad) made the matter easy, and he considered this similar to the fact of wiping the face outside the prayer, and this is a small action of obedience and Abu Abdillah decided to leave it”
So according to Zahir saying of ibnul Qayim, Imam Ahmad did not leave that outside prayer, but only in prayer, he was not acting according to that in the prayer, yet he did not see any harm.
‘Allamah Manawi in Faydh Al-Qadir v 1 p 369 rejected the saying of ‘Izz ibn AbdiSalam that only ignorant person does this, saying it is a bid mistake.
The strange matter is that Shaykh Albani in his Al-Irwa v 2 p 182 said that An-Nawawi in his majmoo agreed with Izz ibn AbdisSalam and he declared that non recommended, while An-Nawawi said in his Sharh Al-Muhazzab v 3 p 501-505 that doing this in Witr is not recommended, and he said that Al-Bayhaqi and Ar-Rafi’I also said that, but he did not say that it was not recommended outside the prayer, rather in the end of his book Al-Azkar, he mentioned among Adab of invocation : “facing the Qiblah, and raising the hands and wiping them on the face…”
And also Al-Bayhaqi only disapproved of that in prayer, not outside the prayer. He said in his Sunan Al-Kubra v 2 p 212 : “As for wiping hands on the face after invocation, I do not know this from any Salaf in the invocation of the Qunut, although it is narrated by some about invocation outside the prayer”
Among Shawafi Qadhi Abu Tayib, Imam Al-Haramayn, ibn Sabagh, Al-Mutawali, Shaykh nasr, Imam Ghazali and Abul Khayr all agreed on weeping hands in Qunut basing on general narrations. Imam Al-Bayhaqi said at the end : “The best is not to do it (in the prayer)”
And Shaykh Irshadul Haqq Al-Athari concluded that best is not to do that in Qunut of Witr as there are no Hadith about that, this is why Imam Ahmad left that yet he did not declare that doing it in prayer was an innovation, he said there is no Harm.
Personal Notes : For doing that outside the prayer, Ibn Hajar declared totality of ahadith to be Hassan, Imam Ishaq was liking action on these Ahadith, there come this from Ibn ‘umar and Ibn Zubayr as narrated by Al-Bukhari, and action of Sahabi is a Hujjah for 4 schools when there is no ikhtilaf, and it comes from Mursal of Zuhri, and Mursal is a Hujjah for Ahnaf and Malikiyah, and for Shafii it is accepted with some conditions : The Tabii should be big and it should also come in musnad way, and it is the case here.
Allah knows best
Wa Salatu was Salam 'ala Nabi (saw)
Mereka yg menuduh tradisi ini bid'ah biasanya membawa argument dari Syekh Albani (yang dianggap selalu benar padahal tidak jarang beliau mengkoreksi pendapatnya sendiri). Tuduhan bid'ah itu adalah tuduhan yang tidak ringan, and not everything with weak textual basis can be declared as a bid'ah.
Imam Bukhari dalam Adab Al-Mufradnya menyebutkan bahwa sahabat Ibn Zubair dan Ibn Umar mengusap wajahnya setelah berdo'a. Begitu pula tabi'in seperti Hasan Al-Basri. Dari riwayat2 ini tidak sedikit ulama yang menganggap tradisi mengusap wajah setelah berdo'a mengangkat tangan bukanlah bid'ah tapi sebaliknya merupakan tradisi bisa ditemukan periwayatan2nya dari zaman para shahabat dan tabi'in.
Wallahu'alam.
----------------------------------------------------
REFERENCE:
Bismillahirrahmanirrahim,
This following is adapted from article of Shaykh Irshadul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat”. Shaykh Abdel Mannan Noorpuri also mentioned it in his “Ahkam wa Masail”.
Hafiz ibn Hajar wrote in Bulugh Al-Maram concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan hadith”
First Hadith :
The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matrook or liar ( Tahzib v 6 p 419)
Second Hadith :
The narration of Ibn ‘Abbas in Abu Dawood has Salih ibn Hassaan who is Matrook as said in Taqreeb by Ibn Hajar, but it has a Mutabi with ‘Issa ibn Maymoon, as mentioned by Imam Muhammad ibn Nasr Al-Marwazi in Qyam Al-Layl p 236, but he is also weak as said by Ibn Hajar in Taqreeb p 411.
The narration of ibn ‘Abbas is also narrated by another chain by Abu Dawood from Abdullah ibn Ya’qoob from the one who narrated him from Muhammad ibn Ka’b, but this chain has AbdulMalik ibn Muhammad ibn Yaman who is Majhool (unknown) and the identity of the Shaykh of Abdullah ibn Ya’qoob is not known.
Shaykh Albani says about this Hadith in Silsila As-Sahihah v 2 p 146 : “The defect is the narrator who is not named, and ibn Majah and others named him Salih ibn Hassaan as I have shown in Mishkat 2243 and he is very weak (da’if Jiddan)”
In Irwa Al Ghalil v 2 p 178 and after, Shaykh Albani said on this hadith : “The chain is weak, this Abdul Malik has been weakened by Abu Dawood and there is in it the Shaykh of Abdullah ibn Ya’qoob who is not named, he is then Majhool, and it is possible that he might be ibn Hassaan …or ibn Maymoon”
So this is less accurate than in Sisilah where the narrator is told to be Salih ibn Hassan, here two possibilities are mentioned.
Allamah Mizzi mentioned in his Tahzib Al Kamal v 22 p 257-258 that this non-named narrator can also be Abu Miqdam.
In all cases, this narrator Mubham (non-identified) is weak, and Abu Miqdam is even Matrook.
But the words of Shaykh Albani that Abu Dawood declared Abdul Malik to be weak is absolutely incorrect. Imam Abu Dawood said : “This way is the most Amthal and it is weak”. Imam ibn Qattan declared Abdul Malik to be Majhool, and ibn Hajar as well declared him Majhool in Tahzib v 4 p 1419 and Taqrib.
Another chain is narrated by Al-Hakim in his Mustadrak, but it has Muhammad ibn Mu’awiyah who is matrook, Imam Daraqutni and others declared him to be a liar.
In conclusion, the narration of ibn ‘Abbas is narrated from many ways, that are all weak, but two are very weak as their narrators are matrook, and two have weak and Majhool narrators.
( 1 chain in Abu Dawood : Salih ibn Hassan is Matrook
2 chain in Marwazi with ‘Issa ibn Maymoon who is weak
3 chain in Abu Dawood, Abdul Malik is Majhool and the shaykh of Abdullah ibn Ya’qoob is Mubham (non identified)
4 chain in Al-Hakim with Muhammad ibn Mu’awiyah who is Matrook)
Third Hadith :
Narrated by Yazid ibn Sa’id in Abu Dawood and also Imam Muhammad ibn Khalf Al Wakee’ in Akhbar Al-Qadha v 1 p 107, but this chain is weak because of ibn La’ihah who is weak and his Shaykh Hafs ibn Hisham is Majhool.
These are all Shawahid and Mutabi’at on which Ibn Hajar based himself to declare this hadith Hassan.
The narration of ‘Umar has a weak narrator.
The narration of Yazid ibn Sa’ib has a weak and a Majhool.
The narration of ibn ‘Abbas has two chains, one with a weak and the other with a majhool and a Mubham.
So if the total is not Hassan then what is it ?
Mawqoof Hadith
Imam Bukhari narrates in his Adab Al-Mufrad : Ibrahim ibn Munzir narrated us, he said Muhammad ibn Falih narrated us, he said : my father informed me from Abu Nua’ym and he is Wahb, he said : "I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces."
This Athar is Hassan, and Ibn Hajar even declared it Sahih in Al-Amali, and its narrators are all from Bukhari.
The action of Hassan Al-basri
Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hassan Al-Basri was doing this. (Qyam Al-Layl p 236)
Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hassan that he was wiping them on his face in his invocation” (Masail Imam Ahmad from narration of ibn Abdillah v 2 p 300)
Hafiz ibn Hajar said in Al-Amali : “But this Hadith has Mawsool, Mursal witnesses and the total shows that the Hadith has a basis, and this is also supported by what comes from Al-Hassan Basri with a Hassan chain, and there is in it a refutation for those who consider that as an innovation, and Al-Bukhari narrated in his Adab Al-Mufrad from Wahb ibn Kaysan, he said : he said : “I saw ibn ‘Umar and ibn Zubayr making invocation and they wipped their hands on their faces.” And this is Mawqoof Sahih and this strengthens the refutation of those who disapprove of that”
Hadith Mursal
The mursal narration to which ibn Hajar was making a sign in Al-Amali is probably that of Zuhri mentioned in AbdurRazaq saying : “The Prophet (saw) was raising his hands to the level of his chest when he was invoking and then was wiping them on his face”
The great Muhadith Faqeeh Ishaq ibn Rahawayah was approving action on these Ahadith as said by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (Qyam Al-Layl p 232)
There are two narrations from Ahmad on this topic, one is that after invocation of Witr this should not be done as narrated from Imam Abu Dawood, and the second is that it is recommended as mentioned by ibn Qudamah on Al-Maghni v 1 p 786 and Shamsudin ibn Qudamah in Sharh Al Kabeer v 1 p 724, see Al-Qil’ v 1 p 185. Al-Marwazi said that hands should be wiped on the face and : “This is the Madhab of Imam Ahmad, he was doing that”. The author of Majma’ Al-Bahrayn said this narration is stronger, and in Al-Kafi, it is said that it is better. (Al-Insaf v 3 p 173)
Hafiz ibnul Qayim mentioned that Imam Ahmad was asked about wiping hands on the face, and he answered : “ I hope there is no harm, and when Al-Hassan was invoking, he was wiping then on his face, and he said : my father was asked about raising hands in Qunut and wiping them on the face, he said : There is no harm in doing this, wiping them on the face. Abdullah said that he did not see his father wiping them on the face” ( Bada’I al-Fawaid v 4 p 113)
Imam Ibnul-Qayim commented this : “Abu Abdillah (Imam Ahmad) made the matter easy, and he considered this similar to the fact of wiping the face outside the prayer, and this is a small action of obedience and Abu Abdillah decided to leave it”
So according to Zahir saying of ibnul Qayim, Imam Ahmad did not leave that outside prayer, but only in prayer, he was not acting according to that in the prayer, yet he did not see any harm.
‘Allamah Manawi in Faydh Al-Qadir v 1 p 369 rejected the saying of ‘Izz ibn AbdiSalam that only ignorant person does this, saying it is a bid mistake.
The strange matter is that Shaykh Albani in his Al-Irwa v 2 p 182 said that An-Nawawi in his majmoo agreed with Izz ibn AbdisSalam and he declared that non recommended, while An-Nawawi said in his Sharh Al-Muhazzab v 3 p 501-505 that doing this in Witr is not recommended, and he said that Al-Bayhaqi and Ar-Rafi’I also said that, but he did not say that it was not recommended outside the prayer, rather in the end of his book Al-Azkar, he mentioned among Adab of invocation : “facing the Qiblah, and raising the hands and wiping them on the face…”
And also Al-Bayhaqi only disapproved of that in prayer, not outside the prayer. He said in his Sunan Al-Kubra v 2 p 212 : “As for wiping hands on the face after invocation, I do not know this from any Salaf in the invocation of the Qunut, although it is narrated by some about invocation outside the prayer”
Among Shawafi Qadhi Abu Tayib, Imam Al-Haramayn, ibn Sabagh, Al-Mutawali, Shaykh nasr, Imam Ghazali and Abul Khayr all agreed on weeping hands in Qunut basing on general narrations. Imam Al-Bayhaqi said at the end : “The best is not to do it (in the prayer)”
And Shaykh Irshadul Haqq Al-Athari concluded that best is not to do that in Qunut of Witr as there are no Hadith about that, this is why Imam Ahmad left that yet he did not declare that doing it in prayer was an innovation, he said there is no Harm.
Personal Notes : For doing that outside the prayer, Ibn Hajar declared totality of ahadith to be Hassan, Imam Ishaq was liking action on these Ahadith, there come this from Ibn ‘umar and Ibn Zubayr as narrated by Al-Bukhari, and action of Sahabi is a Hujjah for 4 schools when there is no ikhtilaf, and it comes from Mursal of Zuhri, and Mursal is a Hujjah for Ahnaf and Malikiyah, and for Shafii it is accepted with some conditions : The Tabii should be big and it should also come in musnad way, and it is the case here.
Allah knows best
Wa Salatu was Salam 'ala Nabi (saw)
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