Narrated ‘Abdullah bin Umar (radiallaahu `anhu):
A person stood up and asked, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! What clothes may be worn in the state of Ihram?” The Prophet (sallallaahu `alayhi wasallam) replied, “Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with Wars or saffron, and the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves.”
Ihraam for men has been discussed in various posts before. As for women, they’re allowed to wear anything (that must cover their `awrah properly), except for perfume. And they must not cover their faces/hands except in case of necessity.
Women must uncover their faces and hands when they enter ihraam for Hajj or ‘Umrah. At this time, they are forbidden to wear niqaab and gloves, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The woman who is in ihraam must not wear niqaab or gloves.”
If a woman needs to cover her face because men are passing close by her, or she is beautiful and is sure that men are looking at her, she should drop a part of head covering over her face, because of the hadeeth of ‘Aa’ishah in which she said, “Riders were passing by us, and we were in ihraam with the Messenger of Allaah (peace and blessings of Allaah be upon him), so when they came near, each of us would lower her jilbaab over her face, and when they went away we would uncover our faces again.”
Al-Juzayri said, reporting from them: “A woman may cover her face for a necessary reason, such as non-mahram men passing close by her, and the fact that (the cloth) will touch her face does not matter. This is to make it easy and alleviate hardship.” (Al-Fiqh ‘ala’l-Madhaahib al-Arba’ah, 1/645).
Narrated Anas bin Malik
The Prophet never raised his hands for any invocation except for that of Istisqa’ and he used to raise them so much that the whiteness of his armpits became visible.
(Note: It may be that Anas did not see the Prophet raising his hands, but it is narrated that the Prophet used to raise his hands for invocations other than Istisqa.)
When to riase hands, and when not to raise hands?
It is important to note that du’aa’ is an act of worship, and every act of worship should only be done on the basis of evidence (daleel). The basic principle here is that the hands should be raised when making du’aa’, except when the du’aa’ is part of another act of worship, in which case raising the hands is regarded as an additional action (and should not be done). Examples of such acts of worship include salaah (prayer), khutbah (sermon), tawaaf (circumambulation of the Ka’bah), sa’ee (running between al-Safaa and Marwah), etc. Salaah includes du’aa’ at the beginning of the prayer, in rukoo’ (bowing), when standing up from rukoo’, in the two sajdahs (prostrations) and in the sitting between the two prostrations – but whoever raises his hands in these places is considered to have committed an act of bid’ah (reprehensible innovation). The same applies to raising the hands when making du’aa’ on the minbar, except in the case of istisqaa’ (praying for rain). And the same applies when making du’aa’ when doing tawaaf or sa’ee.
When there is evidence to show that it is permissible to raise the hands in certain situation, then there is no dispute. Any du’aa’ which has not been narrated in a report and which is not part of another act of worship is regarded as general du’aa’; in this case there is nothing wrong with raising the hands. It was narrated that the Prophet (peace and blessings of Allaah be upon him) spoke of a man who raised his hands to the sky and said, “O Lord, O Lord,” whilst his food was haraam, his drink was haraam, his clothing was haraam, he had been nourished with haraam, so how could his du’aa’ be answered?
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah feels shy to let His slave raise his hands to Him and bring them back empty.” – and other ahaadeeth.
Raising Hands for Du`a in Witr:
Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet –sallAllaahu alayhi wa sallam, that he –sallAllaahu alayhi wa sallam– raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.
This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.
[Abdul Azeez bin Abdullaah Bin Baz]
[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]
Wiping One’s Hands on Face after making Du`a:
..As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.
This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’
So it is foremost that it should not be done, and restricting to what the Salaf –Radi Allaahu anhum– did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’
[Muhammad Nasir-ud-Deen Al-Albaani]
[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]
Narrated Mus’ab bin Sa’d:
I offered prayer beside my father and approximated both my hands and placed them in between the knees. My father told me not to do so and said, “We used to do the same but we were forbidden (by the Prophet) to do it and were ordered to place the hands on the knees.”
Narrated Sahl bin Sa’d:
The people were ordered to place the right hand on the left forearm in the prayer. Abu Hazim said, “I knew that the order was from the Prophet .”
Alhamdulillah, Hadith is very clear. I don’t feel the need to explain..
Book 12: Characteristics of Prayer
Ahadith 699-701 are repeats. Read here.
Narrated Salim bin ‘Abdullah:
My father said, “Allah’s Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say “Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd.” And he did not do that (i.e. raising his hands) in prostrations.
Narrated ‘Abdullah bin ‘Umar:
I saw that whenever Allah’s Apostle stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbir for bowing and on raising his head from it and used to say, “Sami a-l-lahu Liman hamida”. But he did not do that (i.e. raising his hands) in prostrations.
Narrated Abu Qilaba:
I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his head after bowing. Malik bin Huwairith said, “Allah’s Apostle did the same.”
Narrated ‘Abdullah bin ‘Umar:
I saw Allah’s Apostle opening the prayer with the Takbir and raising his hands to the level of his shoulders at the time of saying the Takbir, and on saying the Takbir for bowing he did the same; and when he said, “Sami a-l-lahu Liman hamida “, he did the same and then said, “Rabbana wa laka-l-hamd.” But he did not do the same on prostrating and on lifting the head from it.”
Whenever Ibn ‘Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, “Sami a-l-lahu Liman hamida”, and he used to do the same on rising from the second Rak’a (for the 3rd Rak’a). Ibn ‘Umar said: “The Prophet used to do the same.”
Question: Is it Sunnah to raise hands (raf`-ul-yadayn) during Salah?
Question: How far should one raise their hands?
Answer: Prophet (SAW) used to raise his hands to the level of his shoulders, as mentioned in the Hadith.