Dua After Salah

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬ In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh In the recent past the issue regarding dua after salah has been the subject of many discussions. Below is a brief explanation on this issue. This issue could be divided in four parts: 1.

Dua after salah.

2.

Raising the hands in dua.

3.

Adhkaar and dua’s to be recited after salah.

4.

Collective dua. The subject of debate relates more to the fourth topic. Therefore, hereunder we shall discuss the first three topics very briefly and then elaborate on the fourth point. Dua after salah: Our illustrious Fuqaha have clearly mentioned that it is mustahab to make dua after salah. There are many narrations that support this. Below we shall just mention one such narration:

‫ﺗﺘﻤﺔ ﻓﻲ اﻷﻣﻮر اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮاغ ﻣﻦ اﻟﺼﻼة ﻓﻤﻨﻬﺎ اﻟﺪﻋﺎء ﻗﺎل اﻟﺸﺮﻧﺒﻼﻟﻲ ﻓﻲ ﻧﻮر اﻹﻳﻀﺎح ﺛﻢ ﻳﺪﻋﻮن ﻷﻧﻔﺴﻬﻢ و ﻟﻠﻤﺴﻠﻤﻴﻦ‬ ‫ ﺳﻬﻴﻞ اآﻴﺪﻣﻲ ﻻهﻮر‬257/2 ‫راﻓﻌﻲ أﻳﺪﻳﻬﻢ ﺛﻢ ﻳﻤﺴﺤﻮن ﺑﻬﺎ وﺟﻮهﻬﻢ اﻟﺴﻌﺎﻳﺔ‬ Maulana Abdul Hayy Lucknowi ‫ﺗﻌﺎﻟﻰ‬

‫ رﺣﻤﻪ اﷲ‬mentions:

“From amongst those actions that should be done after salah is to make dua. Allama Shurunbulali

‫رﺣﻤﻪ اﷲ‬

‫ ﺗﻌﺎﻟﻰ‬mentions in Nurul Idah: then (after salah) they (the musali’s) whilst lifting their hands should make dua for themselves and for the general Muslim public. After dua they should wipe their hands over their faces.” (al Si’aya 2/257 Suhail academy) ‫ ﻗﻴﻞ ﻟﺮﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أي اﻟﺪﻋﺎء أﺳﻤﻊ ؟ ﻗﺎل ﺟﻮف اﻟﻠﻴﻞ اﻵﺧﺮ ودﺑﺮ اﻟﺼﻠﻮات‬: ‫ﻋﻦ أﺑﻲ أﻣﺎﻣﺔ ﻗﺎل‬ ‫ ﺳﻌﻴﺪ‬187/2 ‫اﻟﻤﻜﺘﻮﺑﺎت ﻗﺎل هﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺗﺮﻣﺬي‬ ‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬narrates that Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬was asked: Which dua is most heard? Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬replied: The dua made in the last third of the night and the dua after Fardh “Abu Umamah

salah.” (Tirmidhi 2/187 H.M Saeed)

Raising hand in dua: Ml Abdur Raheem Rewari ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions that there is consensus (ijma sukooti) that whilst making dua one should raise his hands. (al Nafais al Margouba 44)

‫ﻗﺎل اﻟﺸﻴﺦ ﻣﺤﻤﺪ أﻧﻮر آﺸﻤﻴﺮي إﻧﻤﺎ اﻟﺮﻓﻊ آﻤﺎل ﻓﻲ اﻟﺴﻨﺔ ﺗﺤﺼﻞ اﻟﺴﻨﺔ ﺑﻪ و ﺑﻐﻴﺮﻩ ﻓﻼ ﺳﺒﻴﻞ إﻟﻰ ﺗﺒﺪﻳﻊ ﻣﻦ رﻓﻊ و ﻻ إﻟﻰ‬ ‫( ﻣﻴﺮ ﻣﺤﻤﺪ آﺘﺐ ﺧﺎﻧـ‬31 ‫ﺗﺠﻬﻴﻞ ﻣﻦ ﺗﺮك )اﻟﻨﻔﺎﺋﺲ اﻟﻤﺮﻏﻮﺑﺔ‬

“Maulana Anwar Shah Kashmiri ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentioned: Raising the hand in dua is perfection in following the sunnah, the sunnah (of dua) could also be attained without raising the hands. Therefore there is no reason to call the one who raises his hands an innovator. Likewise there is no reason to call the one who does not raise his hands an ignorant person.” (al Nafais al Margouba 31)

Adhkaar and dua’s to be recited after salah.

‫و ﺑﻬﺬﻩ اﻻﺧﺒﺎر اﺟﻤﻊ اﻟﻌﻠﻤﺎء ﻋﻠﻰ اﺳﺘﺤﺒﺎب اﻟﺬآﺮ ﺑﻌﺪ اﻟﺼﻠﻮة‬ “Maulana Abdul Hayy Lucknowi ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions that there is consensus amongst the Ulama that it is mustahab to make zikr after salah.” (al Si’aya 2/260Suhail academy)

‫ ( ﻋﻦ ﺛﻮﺑﺎن ﻣﻮﻟﻰ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ آﺎن إذا اﻧﺼﺮف ﻣﻦ ﺻﻼﺗﻪ‬1 ‫ﻣﻜﺘﺒﺔ ﺗﻬﺎﻧﻮي‬218/1 ‫اﺳﺘﻐﻔﺮ ﺛﻼﺛﺎ وﻗﺎل اﻟﻠﻬﻢ أﻧﺖ اﻟﺴﻼم وﻣﻨﻚ اﻟﺴﻼم ﺗﺒﺎرآﺖ ﻳﺎ ذا اﻟﺠﻼل واﻹآﺮام ﻣﺴﻠﻢ‬ Thawban ‫ﻋﻨﻪ‬

‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ‬narrates that when Nabi ‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬used to finish salah He ‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و‬

‫ﺳﻠﻢ‬used to recite Istighfaar thrice and then recite:

« ‫ﻼ ِل وَا ِﻹآْﺮَا ِم‬ َ‫ﺠ‬ َ ْ‫ﺖ ذَا اﻟ‬ َ ْ‫ﻼ ُم َﺗﺒَﺎ َرآ‬ َ ‫ﻚ اﻟﺴﱠ‬ َ ْ‫ﻼ ُم َو ِﻣﻨ‬ َ ‫ﺖ اﻟﺴﱠ‬ َ ْ‫» اﻟﻠﱠ ُﻬﻢﱠ َأﻧ‬ “O Allah You are peace and from You is peace. Blessed are You o the being of Majesty and Honour”

‫( ﻗﺎل ﺣﺪﺛﻨﻲ أﺑﻮ اﻟﺰﺑﻴﺮ ﻗﺎل ﺳﻤﻌﺖ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺰﺑﻴﺮ ﻳﺤﺪث ﻋﻠﻰ هﺬا اﻟﻤﻨﺒﺮ وهﻮ ﻳﻘﻮل آﺎن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬2 ‫وﺳﻠﻢ إذا ﺳﻠﻢ ﻳﻘﻮل ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻟﻪ اﻟﻤﻠﻚ وﻟﻪ اﻟﺤﻤﺪ وهﻮ ﻋﻠﻰ آﻞ ﺷﻲء ﻗﺪﻳﺮ ﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎﷲ ﻻ‬ 218/1 ‫إﻟﻪ إﻻ اﷲ ﻻ ﻧﻌﺒﺪ إﻻ إﻳﺎﻩ أهﻞ اﻟﻨﻌﻤﺔ واﻟﻔﻀﻞ واﻟﺜﻨﺎء اﻟﺤﺴﻦ ﻻ إﻟﻪ إﻻ اﷲ ﻣﺨﻠﺼﻴﻦ ﻟﻪ اﻟﺪﻳﻦ وﻟﻮ آﺮﻩ اﻟﻜﺎﻓﺮون ﻣﺴﻠﻢ‬ Abdullah bin Zubayr ‫ﻋﻨﻪ‬

‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ‬reports that Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬after making salam would recite:

‫ﺣﻮْ َل َوﻟَﺎ ُﻗ ﱠﻮ َة ِإﻟﱠﺎ ﺑِﺎﻟﱠﻠ ِﻪ ﻟَﺎ ِإ َﻟ َﻪ ِإﻟﱠﺎ اﻟﻠﱠ ُﻪ ﻟَﺎ َﻧﻌْ ُﺒ ُﺪ ِإﻟﱠﺎ‬ َ ‫ﺷﻲْ ٍء ﻗَﺪِﻳﺮٌ ﻟَﺎ‬ َ ‫ﻋﻠَﻰ ُآﻞﱢ‬ َ ‫ﺤﻤْ ُﺪ َو ُه َﻮ‬ َ ْ‫ﻚ َو َﻟ ُﻪ اﻟ‬ ُ ْ‫ﻚ َﻟ ُﻪ َﻟ ُﻪ اﻟْ ُﻤﻠ‬ َ ‫ﺷﺮِﻳ‬ َ ‫ﻟَﺎ ِإ َﻟ َﻪ ِإﻟﱠﺎ اﻟﱠﻠ ُﻪ َوﺣْ َﺪ ُﻩ ﻟَﺎ‬ ‫ن‬ َ ‫ﻦ َو َﻟﻮْ َآ ِﺮ َﻩ اﻟْﻜَﺎ ِﻓﺮُو‬ َ ‫ﻦ َﻟ ُﻪ اﻟﺪﱢﻳ‬ َ ‫ﻦ ﻟَﺎ ِإ َﻟ َﻪ ِإﻟﱠﺎ اﻟﱠﻠ ُﻪ ُﻣﺨْ ِﻠﺼِﻴ‬ ِ‫ﺴ‬ َ ‫ﺤ‬ َ ْ‫ِإﻳﱠﺎ ُﻩ َأهْ َﻞ اﻟ ﱢﻨﻌْ َﻤ ِﺔ وَاﻟْ َﻔﻀْ ِﻞ وَاﻟ ﱠﺜﻨَﺎ ِء اﻟ‬ “There is no deity but Allah, He has no partner, for Him is the kingdom, for Him is all praise and He has power over all things. We do not worship except Him, the Being of bounty, virtue and praise. There is no deity but Allah with sincere devotion to Him even though the disbelievers detest it.”

‫ ( ﻗﺎل ﺳﻤﻌﺘﻪ ﻣﻦ ﻋﺒﺪة ﺑﻦ أﺑﻲ ﻟﺒﺎﺑﺔ وﺳﻤﻌﺘﻪ ﻣﻦ ﻋﺒﺪ اﻟﻤﻠﻚ ﺑﻦ أﻋﻴﻦ آﻼهﻤﺎ ﺳﻤﻌﻪ ﻣﻦ وراد آﺎﺗﺐ اﻟﻤﻐﻴﺮة ﺑﻦ ﺷﻌﺒﺔ ﻗﺎل‬3

‫آﺘﺐ ﻣﻌﺎوﻳﺔ إﻟﻰ اﻟﻤﻐﻴﺮة ﺑﻦ ﺷﻌﺒﺔ أﺧﺒﺮﻧﻲ ﺑﺸﻲء ﺳﻤﻌﺘﻪ ﻣﻦ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎل آﺎن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﻗﻀﻰ اﻟﺼﻼة ﻗﺎل ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻟﻪ اﻟﻤﻠﻚ وﻟﻪ اﻟﺤﻤﺪ وهﻮ ﻋﻠﻰ آﻞ ﺷﻲء ﻗﺪﻳﺮ اﻟﻠﻬﻢ ﻻ ﻣﺎﻧﻊ‬ 218/1 ‫ﻟﻤﺎ أﻋﻄﻴﺖ وﻻ ﻣﻌﻄﻲ ﻟﻤﺎ ﻣﻨﻌﺖ وﻻ ﻳﻨﻔﻊ ذا اﻟﺠﺪ ﻣﻨﻚ اﻟﺠﺪ ﻣﺴﻠﻢ‬ Mughira

‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬narrates that Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬used to recite after Salah:

‫ﺖ‬ َ ْ‫ﻰ ِﻟﻤَﺎ َﻣ َﻨﻌ‬ َ‫ﻄ‬ ِ ْ‫ﺖ َو َﻻ ُﻣﻌ‬ َ ْ‫ﻄﻴ‬ َ ْ‫ﺷﻰْ ٍء ﻗَﺪِﻳﺮٌ اﻟﻠﱠ ُﻬﻢﱠ َﻻ ﻣَﺎ ِﻧ َﻊ ِﻟﻤَﺎ َأﻋ‬ َ ‫ﻋﻠَﻰ ُآﻞﱢ‬ َ ‫ﺤﻤْ ُﺪ َو ُه َﻮ‬ َ ْ‫ﻚ َو َﻟ ُﻪ اﻟ‬ ُ ْ‫ﻚ َﻟ ُﻪ َﻟ ُﻪ اﻟْ ُﻤﻠ‬ َ ‫ﺷﺮِﻳ‬ َ ‫» َﻻ ِإ َﻟ َﻪ ِإ ﱠﻻ اﻟﱠﻠ ُﻪ َوﺣْ َﺪ ُﻩ َﻻ‬ َ ْ‫ﻚ اﻟ‬ َ ْ‫ﺠ ﱢﺪ ِﻣﻨ‬ َ ْ‫َو َﻻ َﻳﻨْ َﻔ ُﻊ ذَا اﻟ‬ «‫ﺠ ﱡﺪ‬ “There is no deity but Allah, He has no partner, for Him is the kingdom, for Him is all praise and He has power over all things. O Allah none can prevent what You give and none can give what You prevent and no wealthy persons wealth can benefit from You.”

‫( ﻋﻦ ﻋﺎﺋﺸﺔ أن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ آﺎن إذا ﺟﻠﺲ ﻣﺠﻠﺴﺎ أو ﺻﻠﻰ ﺗﻜﻠﻢ ﺑﻜﻠﻤﺎت ﻓﺴﺄﻟﺘﻪ ﻋﺎﺋﺸﺔ ﻋﻦ اﻟﻜﻠﻤﺎت‬4 ‫ﻓﻘﺎل إن ﺗﻜﻠﻢ ﺑﺨﻴﺮ آﺎن ﻃﺎﺑﻌﺎ ﻋﻠﻴﻬﻦ إﻟﻰ ﻳﻮم اﻟﻘﻴﺎﻣﺔ وإن ﺗﻜﻠﻢ ﺑﻐﻴﺮ ذﻟﻚ آﺎن آﻔﺎرة ﻟﻪ ﺳﺒﺤﺎﻧﻚ اﻟﻠﻬﻢ وﺑﺤﻤﺪك أﺳﺘﻐﻔﺮك‬ (196 ‫ ص‬/ 1 ‫ )ج‬- ‫وأﺗﻮب إﻟﻴﻚ ﺳﻨﻦ اﻟﻨﺴﺎﺋﻲ‬ ‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ‬narrates the after every salah or gathering Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬used to recite some dua. So I asked Him ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬as to what He ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬recites? Nabi ‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و‬ ‫ ﺳﻠﻢ‬replied if the gathering was of good this dua seals it and if the gathering was other than good it is a means Aisha

of atonement.

‫ﻚ‬ َ ْ‫ب ِإ َﻟﻴ‬ ُ ‫ك َوَأﺗُﻮ‬ َ ‫ك َأﺳْ َﺘﻐْ ِﻔ ُﺮ‬ َ ‫ﺤﻤْ ِﺪ‬ َ ‫ﻚ اﻟﻠﱠ ُﻬﻢﱠ َو ِﺑ‬ َ ‫ﺳﺒْﺤَﺎ َﻧ‬ ُ “Glory O Allah and all praise, I seek Your pardon and return to You.”

/ 1 ‫ ( ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻗﺎل أﻣﺮﻧﻲ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن أﻗﺮأ اﻟﻤﻌﻮذات دﺑﺮ آﻞ ﺻﻼة ﺳﻨﻦ اﻟﻨﺴﺎﺋﻲ )ج‬5 ‫( ﻗﺪﻳﻤﻲ‬196 ‫ص‬ Uqba ‫ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬reports that Nabi and Surah Nas after every salah.

‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬

ordered me to recite Surah Ikhlas, Surah Falaq

There are many other dua’s and tasbeehat to be recited after salah, for example Ayat al Kursi, Tasbeeh Fatimi etc but we shall suffice on the above mentioned narrations.

Congregational dua. At the outset it should be understood that congregational dua in itself is not prohibited. Due to external factors, as will be mentioned scholars have decreed that it should not be done regularly. It is the responsibility of the Ulama and learned scholars to educate the general public regarding the view point of our pious predecessors regarding this masla.

‫ﻗﺎل اﻟﺸﻴﺦ اﻧﻮر آﺸﻤﻴﺮي رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬ ‫و اﻣﺎ اﻻﻣﻮر اﻟﻤﺤﺪﺛﺔ ﻣﻦ ﻋﻘﺪ ﺻﻮرة اﻟﺠﻤﺎﻋﺔ ﻟﻠﺪﻋﺎء آﺠﻤﺎﻋﺔ اﻟﺼﻠﻮة و اﻻﻧﻜﺎر ﻋﻠﻰ ﺗﺎرآﻬﺎ و ﻧﺼﺐ اﻣﺎم ﺛﻢ اﺋﺘﻤﺎم ﺑﻪ ﻓﻴﻪ و‬ (31 ‫ﻏﻴﺮ ذﻟﻚ ﻓﻜﻞ ذﻟﻚ ﻣﻦ ﻗﻠﺔ اﻟﻌﻠﻢ و آﺜﺮة اﻟﺠﻬﻞ و اﻟﺠﺎهﻞ اﻣﺎ ﻣﻔﺮط او ﻣﻔﺮط و اﷲ اﻟﻤﻮﻓﻖ ﻟﻠﺼﻮاب )اﻟﻨﻔﺎﺋﺲ اﻟﻤﺮﻏﻮﺑﺔ‬ Maulana Anwar Shah Kasmiri ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “As for the innovation of making congregational dua like the congregation of salah, condemning the one who leaves it out, appointing an imam then following him etc is all this is due to lack of knowledge and extreme ignorance.” Maulana Anwar Shah Kasmiri ‫ﺗﻌﺎﻟﻰ‬

‫ رﺣﻤﻪ اﷲ‬mentions:

‫و اﻋﻠﻢ ان اﻟﺴﻨﺔ اﻻآﺜﺮﻳﺔ ﺑﻌﺪ اﻟﺼﻼة اﻻﻧﺼﺮاف اﻟﻰ اﻟﺒﻴﻮت ﺑﺪون ﻣﻜﺚ اﻻ ﺑﻘﺪر ﺧﺮوج اﻟﻨﺴﺎء و آﺎن ﻓﻲ اﻻذآﺎر آﻞ اﻣﻴﺮ‬ (13 ‫ﻧﻔﺴﻪ و ﻟﻢ ﻳﺜﺒﺖ ﺷﺎآﻠﺔ اﻟﺠﻤﺎﻋﺔ ﻓﻴﻬﺎ آﻤﺎ هﻮ ﻣﻌﺮوف اﻻن )دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ “Every person could make his Adhkar after salah as he wish. Doing it in congregation, as is common nowadays is not an established practice.”

At another place he also mentions:

95 ‫ اﻟﻌﺮف اﻟﺸﺬي‬22‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ Know very well that congregating and raising the hands as is a common practice was unknown in the time of Nabi ‫ﺳﻠﻢ‬

‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و‬.”

86 ‫ اﻟﻌﺮف اﻟﺸﺬي‬22‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬

“Yes, dua after fardh is established but individually not in congregation.”

124/3 ‫ ﻣﻌﺎرف اﻟﺴﻨﻦ‬23‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “Even though at times congregational dua took place but this was not the common regular practice of Nabi ‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬nor the sahaba ‫رﺿﻲ اﷲ ﻋﻨﻬﻢ‬. It only took

Maulana Yusuf Binori

place on some special occasions (like when in war or istisqa etc) Had it been practiced it would have been narrated by numerous narrators. An action carried out five times a days in public, how is it possible that no one mentions it. General Ahadeeth cannot be used to prove something at a specific time.”

position is that the congregational supplications are neither a sunnah nor something prohibited. It is only one of the several permissible ways ofperfoming supplicaton ". " However,

if somebody takes this congregational method as obligatory or as a sunnah

of the Holy Prophet

t!!t, then this wrong concept will render this practice a " bid'ah " (innovation j, hence impermissible, because a practice which was not obligatory or a sunnah at the time of the Holy Prophet

..u~

~

cannot be held as such

after him. It will be a self-coined addition to the prescribed ways of worship, which is termed as bid'ah in the words of the Holy Prophet

t!!t and is strictly prohibited.

" In the light of this principle,

if the congregational way of supplication is adopted only for the convenience for

the audience, without taking this particular manner as an obligatory method or a sunnah of the Holy Prophet

t!!t it is quite in order in the Shariah. But if this method is observed with a belief of its being obligatory or a sunnah, it is not allowed

11

"It is noticed that where congregational supplications are permanently observed, it

sometimes creates an impression that such collective supplications is a necessary part of the salah, since this impression is not correct, as discussed earlier. it is advisible to avoid congregational form of supplication at frequent occassions, and to educate the people about the correct position as mentioned above.

ff

(Contemprary Fatawa Pg 32 - 33 )

~ ( C~ ~..s'

) ~'J Y~' ~'>4 ~.) JyY ..s..u1\~ LoIJ :

cl:Ju Lo : ..sylA..u1 ~I ~ ~I JLi))

~ ~~ ~ ~ ~ IJ~yJI ~Y- J W'jl y--4 ~ ~ ~~I..I.A.t 1Jy--4 ~yJIJ ..u.;t.......JI WI IJI

Sheikh Abdul Haq Delhwi

JW .illI 4.:>-) said: "This habit which

is common in both the Arab and non Arab world

that the imams of the masajid and the congregation make collective dua, the imam recites the dua and the congregation says ameen. this is not from the practice of Nabi~.J ~ 4..U1~ and is not substantiated by any hadith. It has been regarded as a bidat hasana.

II

r!

.:y.4 1 J ~ ~,~, ~ ~ Lo LoIJ : .illl 4.:>- J..s)~ J~ ~I ~ \.i'j yo ~I .!J~I ;i..A~1 ~I JLi»

« ~I~'.:H' Cjy: ~o.r.S' 'jJ,u ~J')\jo".t...alI..l.A.ta.",4.~.~IIJ~L!J1 WI ~ as.~ s.~~ ~s.~..ul ~ ( II"''' d' I'" iZ. ~ ~I J.l.r a.ll~ I'" q" d' .:y...ul ~Los )

Sheikh Allamah al Muhaddith al MUhqqiq Maulana Khaleel Ahmed Sahanpury

Jl..Aj illl "'--"'J said: "There is no

reasonable prooffor lifting the hands when the shafi or hanafi imaams make dua after salah. And there is no regard of the permissibility given by Ibn Hajar al Makki .)W4./J/~).

(f

409/3 ‫ ﻣﻌﺎرف اﻟﺴﻨﻦ‬23‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ At another place he mentions: “In many places congregational dua after the fardh salah whilst raising the hands has become common. This was not found in the time of Nabi ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬especially when it is done persistently. Yes, many duas have been established, but it is without lifting of the hands and without being in congregation.”

318/3 ‫ ﻣﻌﺎرف اﻟﺤﺪﻳﺚ‬25‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ Maulana Manzoor Numani ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “The practice whereby after salam the muqatdi follows the imam like in salah to such an extent that even if a person is in a hurry and he still considers it unacceptable to leave before the imam; has no basis and needs to be rectified. The link between the imam and muqtadi ends with salam therefore it is not necessary to follow the imam in dua. If he wishes he could make a short dua and leave before the imam and if he wishes he could make a long dua as he wishes.”

13 ‫اﺣﻜﺎم اﻟﺪﻋﺎء‬24‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ Mufti Shafi ‫ﺗﻌﺎﻟﻰ‬

‫ رﺣﻤﻪ اﷲ‬mentions: “The muqtadi only saying ameen has not been narrated from Nabi ‫ﺻﻠﻰ اﷲ‬

‫ﻋﻠﻴﻪ و ﺳﻠﻢ‬nor the sahaba, tabieen or ulama. In short this method goes against the teachings of the Quran, the sunnah of Rasulullah ‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬and the sahaba ‫رﺿﻲ اﷲ ﻋﻨﻬﻢ‬. In such conditions the imam and muqtadi should make silent dua.”

155-152 ‫ﻣﻠﻔﻮﻇﺎت‬ Maulana Maseehullah Khan ‫رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “As for a situation where people persist on loud dua and condemn those who leave it out, then should one follow this practice or not? By pondering over the rules of shariah, if we find any action being mustahab and people consider it to be sunnah or wajib then such actions should be prevented. Many examples of this are found in the books of fiqh. The first example is sajda shukr i.e. making sajda upon receiving any bounty from Allah Ta’ala. Although this has been established in the hadeeth

then too Imam Abu Hanifa

‫رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions that it is makrooh. According to Allamah Shami ‫رﺣﻤﻪ اﷲ‬

‫ﺗﻌﺎﻟﻰ‬the only reason for this is the possibility of people considering it to be wajib. … It is clear from this that if the

possibility of considering any permissible or mustahab act as wajib then such acts should be prohibited. In a similar manner loud dua at most could be permissible. Holding on to it in such a manner that the opposite does not take place at all and condemning the one who leaves it out are signs to show that it has been taken as wajib. Therefore it is necassry to leave it out.”

156 ‫ﻣﻠﻔﻮﻇﺎت‬ especially in the ,namely that loud dua ,After compiling the above I found the same thing mentioned in Tafseer Roohul Ma’ani mentioned in a Hadeeth “Every innovation is means of misguidance and every misguidance leads to It is .is an innovation ,masjid You will find many people in your era making loud dua especially in the big masjids not realising :si ina’aM luhuR fo txet ehT ”.hell ”.o innovations the first of raising the voice and the second it being in the masjidthat they have combined tw

Question: Should one say amen to the dua made by the imam after salah or can one make his own dua? Answer: One can make whatever dua he wishes. It is not necessary to follow the imam.

‫ (دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬491 ‫ ص‬/ 4 ‫ )ج‬- ‫اﻟﻔﺮوق ﻣﻊ هﻮاﻣﺸﻪ‬

‫آﺮﻩ ﻣﺎﻟﻚ وﺟﻤﺎﻋﺔ ﻣﻦ اﻟﻌﻠﻤﺎء رﺣﻤﻬﻢ اﷲ ﻷﺋﻤﺔ اﻟﻤﺴﺎﺟﺪ واﻟﺠﻤﺎﻋﺎت اﻟﺪﻋﺎء ﻋﻘﻴﺐ اﻟﺼﻠﻮات اﻟﻤﻜﺘﻮﺑﺎت ﺟﻬﺮا ﻟﻠﺤﺎﺿﺮﻳﻦ‬ ‫ﻓﻴﺠﺘﻤﻊ ﻟﻬﺬا اﻹﻣﺎم اﻟﺘﻘﺪم ﻓﻲ اﻟﺼﻼة وﺷﺮف آﻮﻧﻪ ﻧﺼﺐ ﻧﻔﺴﻪ واﺳﻄﺔ ﺑﻴﻦ اﷲ ﺗﻌﺎﻟﻰ وﻋﺒﺎدﻩ ﻓﻲ ﺗﺤﺼﻴﻞ ﻣﺼﺎﻟﺤﻬﻢ ﻋﻠﻰ ﻳﺪﻩ‬ ‫ﺑﺎﻟﺪﻋﺎء وﻳﻮﺷﻚ أن ﺗﻌﻈﻢ ﻧﻔﺴﻪ ﻋﻨﺪﻩ ﻓﻴﻔﺴﺪ ﻗﻠﺒﻪ وﻳﻌﺼﻲ رﺑﻪ ﻓﻲ هﺬﻩ اﻟﺤﺎﻟﺔ أآﺜﺮ ﻣﻤﺎ ﻳﻄﻴﻌﻪ‬ “Imam Malik ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬and a group of other ulama opine that it is makrooh for the imam to make loud dua for those present as this will lead to the imam being the leader of the salah and he will also become the link between Allah Ta’ala and his bondsmen in them attaining their needs.”

‫(دار اﻟﻤﻌﺮﻓﺔ‬127 ‫ ص‬/ 1 ‫ )ج‬- ‫اﻷم‬ ‫وأﺧﺘﺎر ﻟﻼﻣﺎم واﻟﻤﺄﻣﻮم أن ﻳﺬآﺮا اﷲ ﺑﻌﺪ اﻻﻧﺼﺮاف ﻣﻦ اﻟﺼﻼة وﻳﺨﻔﻴﺎن اﻟﺬآﺮ‬ Imam Shafi ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “I prefer for the imam and muqtadi to make zikr after salah and they should make it silently.”

Aap ke Masail 2/272 Maulana Yusuf Ludhwani ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬upon being asked the method of making dua after salah replied as follows: “After fardh salah the dua should be short, carried out individually and softly. Every person should ask for his own needs. The Arabic dua’s should not be always read out loud.”

(72 Allamah Sirajud Deen ‫ﺗﻌﺎﻟﻰ‬

‫ ﻓﺘﺎوى ﺳﺮاﺟﻴﺔ‬31‫ﻳﺴﺘﺤﺐ ﻓﻲ اﻟﺪﻋﺎء اﻻﺧﻔﺎء و رﻓﻊ اﻟﺼﻮت ﺑﺪﻋﺔ ) دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬

‫ رﺣﻤﻪ اﷲ‬mentions: “Loud dua is an innovation.”

14 ‫ اﺣﻜﺎم اﻟﺪﻋﻮات اﻟﻤﺮوﺟﺔ‬33‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬ “It should be noted that the common practice after fardh salah whereby the imam and muqtadi congregate and lift their hands and the imam makes dua and the muqtadi says ameen has definitely not been established from Nabi ‫ﺳﻠﻢ‬

‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و‬nor the sahaba ‫رﺿﻲ اﷲ ﻋﻨﻬﻢ‬. No hadeeth has been established in this regard.”

34‫دﻋﺎء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ‬

It is mentioned in Ma’ariful Quran: “May Allah guide the imams of our masajid. They left the teachings of the Quran, sunnah and practices of our pious predecessors. After every salah superficial dua takes place, in raised voices besides going against the etiquettes of dua it also causes disturbance in the salah of the late comers.”

150/2 ‫ﺗﺤﻔﺔ اﻟﻌﻠﻤﺎء‬ Maulana Ashraf Ali Thanwi ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “Continual practice on something is not prohibited. However, dogmatically obligating something on oneself or pragmatically is prohibited. Dogmatic obligation is considering something necessary and pragmatic obligation is when one condemns those who leave it out.”

157 ‫ﻣﻠﻔﻮﻇﺎت‬ Ibn Jarir ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬narrates from Ibn Jurayj ‫“ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬Raising the voice in dua is a form of transgressing the limits as indicated to by the verse verily Allah does not love those who transgress the bounds.”

‫ﻋﺒﺪ اﻟﻔﺘﺎح اﺑﻮ ﻏﺪة‬ ‫ﻧﻌﻢ اذا ﻗﺎل اﺣﺪ ﺑﺴﻨﻴﺔ ﺧﺼﻮص هﺬﻩ اﻟﻬﻴﺌﺔ اﻟﺘﺮآﻴﺒﻴﺔ و اﻟﺘﺰاﻣﻬﺎ ﻣﻊ اﻻﻧﻜﺎر ﻋﻠﻰ ﻣﻦ ﺗﺮآﻬﺎ ﻓﺬاك ﺧﻄﺎ ﻻ ﻳﻘﺮ ﻋﻠﻴﻪ )ﺛﻼث‬ (37 ‫رﺳﺎﺋﻞ ﻓﻲ اﺳﺘﺤﺒﺎب اﻟﺪﻋﺎء‬ Sheikh Abdul Fattah ‫ رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ‬mentions: “Yes if anybody considers this (congregational dua whilst raising the hands) as a sunnah and persists on it and condemns the one who leaves it out, then this is incorrect and unacceptable.” And Allah knows best Wassalam Ml. Ishaq E. Moosa, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

The ulama should first educate their congregation on the sunnah method of Adhkaar after salah and gradually inform them that the congregational dua is not compulsory and was not practised at the time of Rasulullah

‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ‬.

Get the congregation to first understand that congregational dua is mubah and not compulsory. Do not condemn the practice without educating the congregation. This will lead to fitna.