From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani
1)
"The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands
in du`aa', he would not put them down until he had wiped his face with
them."

Da`eef (Weak).
Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via:
Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from
Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who
said: ...

Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only
know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting
it; he has few ahaadeeth, but the people have reported from him."

However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:

Ibn Ma`een said, "A good shaikh"<sup>1</sup>Abu
Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports
munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated
ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be
weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the
wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn
`Umar ibn `Abdul `Azeez, such that it seems to those whose field this
is that it is deliberate; it is not permissible to use him as proof."
Ibn Maakoolaa said, "They declare his ahaadeeth to be weak."

Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!

A similar hadeeth is:

"When the Prophet (sallallaahu `alaihi wa sallam) did du`aa' and raised his hands, he would wipe his face with his hands."

Da`eef (Weak). Abu Daawood (1492) from Ibn Lahee`ah from Hafs ibn Hishaam ibn `Utbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father.

This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee`ah (cf. Taqreeb at-Tahdheeb).

This hadeeth cannot be strengthened by the two routes of narration
together due to the severity in weakness of the first one, which you
have seen.

2) "When you call upon Allaah,
then supplicate with the palms of your hands, and do not supplicate
with their backs, and when you finish, wipe your face with them."

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 favourably 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.

Source: http://ansarnet.info/showthread.php?...ed=1#post35153

Assalamu alaykum,
Just a little more support for this article plus one more bid'a that I see a lot, placing the hand over the heart after greeting someone.


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

http://www.islamqa.com/en/ref/82637/Wiping%20the%20face%20after%20du%E2%80%99aa%E2%80%99%20and%20placing%20the%20hand%20over%20the%20heart%20after%20greeting%20someone


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

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

Answer:
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.
http://www.islamqa.com/en/ref/39174



Discussions Regarding the Wiping of the Face with the Hands After the Du'aa'
Shaykh Muhammad Naasir ud-Deen al-Albaani rahimahullaah
From Irwaa' al-Ghaleel (2/178-182)



The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After Du'aa' (Supplication)

1) "The Prophet sallAllâhu 'alaihi wa sallam, when he raised his hands in du'aa', he would not put them down until he had wiped his face with them."
Da'eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn 'Asaakir (7/12/2) via: Hammaad ibn 'Isa al- Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn 'Abdullaah from his father from 'Umar ibn al-Khattaab, who said: ...Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn 'Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him." However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb: Ibn Ma'een said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja'far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and 'Abdul 'Azeez ibn 'Umar ibn 'Abdul 'Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak." Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!

A similar hadeeth is:
"When the Prophet sallAllâhu 'alaihi wa sallam did du'aa' and raised his hands, he would wipe his
face with his hands."
Da'eef (Weak). Abu Daawood (1492) from Ibn Lahee'ah from Hafs ibn Hishaam ibn 'Utbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father. This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee'ah (cf. Taqreeb at-Tahdheeb). This hadeeth cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen.

2) "When you call upon Allâh, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them."
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 radiallaahu 'anhu as marfoo'. This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa'i said, Discussions Regarding the Wiping of the Face with the Hands After the Du'aa' Shaykh Muhammad Naasir ud-Deen al-Albaani rahimahullaah From Irwaa' al-Ghaleel (2/178-182) "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 Allâh 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 Allâh sallAllâhu '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 sallAllâhu '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, Allâh Willing, that it is unacceptable and not prescribed. If Ibn Ma'een speaks favourably 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.

jazkumullah khairan bros Saleh and Abd al Jabbar