|
Answer
بسم الله 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 رافعي أيديهم
ثم يمسحون بها وجوههم السعاية 2/257 سهيل اكيدمي لاهور
Maulana Abdul Hayy Lucknowi
رحمه الله تعالى
mentions:
“From amongst those actions that should be done after salah is to make
dua. Allama Shurunbulali
رحمه الله تعالى
mentions 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)
عن أبي أمامة قال : قيل لرسول الله صلى الله عليه و سلم أي الدعاء أسمع ؟
قال جوف الليل الآخر ودبر الصلوات المكتوبات قال هذا حديث حسن ترمذي
2/187 سعيد
“Abu Umamah
رضي الله تعالى عنه
narrates that Nabi
صلى الله عليه و سلم
was asked: Which dua is most heard? Nabi
صلى الله عليه و سلم
replied: The dua made in the last third of the night and the dua after
Fardh salah.”
(Tirmidhi 2/187 H.M Saeed)
Raising hand in dua:
Ml Abdur Raheem Rewari
رحمه الله تعالى
mentions that there is consensus (ijma sukooti) that whilst making dua
one should raise his hands. (al Nafais al Margouba 44)
قال الشيخ محمد أنور كشميري إنما الرفع كمال في السنة تحصل السنة به و
بغيره فلا سبيل إلى تبديع من رفع و لا إلى تجهيل من ترك (النفائس
المرغوبة 31) مير محمد كتب خانـ
“Maulana Anwar Shah Kashmiri
رحمه الله تعالى
mentioned: 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 الذكر بعد الصلوة
“Maulana Abdul Hayy Lucknowi
رحمه الله تعالى
mentions that there is consensus amongst the Ulama that it is mustahab
to make zikr after salah.”
(al Si’aya 2/260Suhail academy)
1 ) عن ثوبان مولى رسول الله صلى الله عليه وسلم أن رسول الله صلى الله
عليه وسلم كان إذا انصرف من صلاته استغفر ثلاثا وقال اللهم أنت السلام
ومنك السلام تباركت يا ذا الجلال والإكرام مسلم 1/218مكتبة تهانوي
Thawban
رضي الله تعالى عنه
narrates that when Nabi
صلى الله عليه و سلم
used to finish salah He
صلى الله عليه و سلم
used to recite Istighfaar thrice and then recite:
« اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا
الْجَلاَلِ وَالإِكْرَامِ »
“O Allah You are peace and from You is peace. Blessed are You o the
being of Majesty and Honour”
2) قال حدثني أبو الزبير قال سمعت عبد الله بن الزبير
يحدث على هذا المنبر وهو يقول كان رسول الله صلى الله عليه وسلم إذا سلم
يقول لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء
قدير لا حول ولا قوة إلا بالله لا إله إلا الله لا نعبد إلا إياه أهل
النعمة والفضل والثناء الحسن لا إله إلا الله مخلصين له الدين ولو كره
الكافرون مسلم 1/218
Abdullah bin Zubayr
رضي الله تعالى عنه
reports that Nabi
صلى الله عليه و سلم
after making salam would recite:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ
وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا حَوْلَ وَلَا
قُوَّةَ إِلَّا بِاللَّهِ لَا إِلَهَ إِلَّا اللَّهُ لَا نَعْبُدُ إِلَّا
إِيَّاهُ أَهْلَ النِّعْمَةِ وَالْفَضْلِ وَالثَّنَاءِ الْحَسَنِ لَا
إِلَهَ إِلَّا اللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ
الْكَافِرُونَ
“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.”
3 ) قال سمعته من عبدة بن أبي لبابة وسمعته من عبد الملك بن أعين كلاهما
سمعه من وراد كاتب المغيرة بن شعبة قال
كتب معاوية إلى المغيرة بن شعبة أخبرني بشيء سمعته من رسول الله صلى الله
عليه وسلم فقال كان رسول الله صلى الله عليه وسلم إذا قضى الصلاة قال لا
إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد
مسلم 1/218
Mughira
رضي الله تعالى عنه
narrates that Nabi
صلى الله عليه و سلم
used to recite after Salah:
»لاَ
إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ
الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ اللَّهُمَّ لاَ مَانِعَ
لِمَا أَعْطَيْتَ وَلاَ مُعْطِىَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا
الْجَدِّ مِنْكَ الْجَدُّ
«
“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.”
4) عن عائشة أن رسول الله صلى الله عليه وسلم كان إذا جلس مجلسا أو صلى
تكلم بكلمات فسألته عائشة عن الكلمات فقال إن تكلم بخير كان طابعا عليهن
إلى يوم القيامة وإن تكلم بغير ذلك كان كفارة له سبحانك اللهم وبحمدك
أستغفرك وأتوب إليك سنن النسائي - (ج 1 / ص 196)
Aisha
رضي الله تعالى عنها
narrates the after every salah or gathering Nabi
صلى الله عليه و سلم
used to recite some dua. So I asked Him
صلى الله عليه و سلم
as to what He
صلى الله عليه و سلم
recites? Nabi
صلى الله عليه و سلم
replied if the gathering was of good this dua seals it and if the
gathering was other than good it is a means of atonement.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
“Glory O Allah and all praise, I seek Your pardon and return to You.”
5 ) عن عقبة بن عامر قال أمرني رسول الله صلى الله عليه وسلم أن أقرأ
المعوذات دبر كل صلاة سنن النسائي (ج 1 / ص 196) قديمي
Uqba
رضي الله تعالى عنه
reports that Nabi
صلى الله عليه و سلم
ordered me to recite Surah Ikhlas, Surah Falaq and Surah Nas after
every salah.
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 كشميري رحمه الله تعالى
و اما الامور المحدثة من عقد صورة الجماعة للدعاء كجماعة الصلوة و
الانكار على تاركها و نصب امام ثم ائتمام به فيه و غير ذلك فكل ذلك من
قلة العلم و كثرة الجهل و الجاهل اما مفرط او مفرط و الله الموفق للصواب
(النفائس المرغوبة 31)
Maulana Anwar Shah Kasmiri
رحمه الله تعالى
mentions: “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
رحمه الله تعالى
mentions:
و اعلم ان السنة الاكثرية بعد الصلاة الانصراف الى البيوت بدون مكث الا
بقدر خروج النساء و كان في الاذكار كل امير نفسه و لم يثبت شاكلة الجماعة
فيها كما هو معروف الان (دعاء بعد الفرائض 13)
“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:
دعاء بعد الفرائض22 العرف الشذي 95
Know very well that congregating and raising the hands as is a common
practice was unknown in the time of Nabi
صلى الله عليه و سلم.”
دعاء بعد الفرائض22 العرف الشذي 86
“Yes, dua after fardh is established but individually not in
congregation.”
دعاء بعد الفرائض23 معارف السنن 3/124
Maulana Yusuf Binori
رحمه الله تعالى
mentions: “Even though at times congregational dua took place but
this was not the common regular practice of Nabi
صلى الله عليه و سلمnor
the sahaba
رضي الله عنهم.
It only took 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.”
 
دعاء بعد الفرائض23 معارف السنن 3/409
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 الله عليه و سلم
especially when it is done persistently. Yes, many duas have been
established, but it is without lifting of the hands and without
being in congregation.”
دعاء بعد الفرائض25 معارف الحديث 3/318
Maulana
Manzoor Numani
رحمه الله تعالى
mentions: “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.”
دعاء بعد الفرائض24احكام الدعاء 13
Mufti Shafi
رحمه الله تعالى
mentions: “The muqtadi only saying ameen has not been narrated from
Nabi
صلى الله عليه و سلمnor
the sahaba, tabieen or ulama. In short this method goes against the
teachings of the Quran, the sunnah of Rasulullah
صلى الله عليه و سلمand
the sahaba
رضي الله عنهم.
In such conditions the imam and muqtadi should make silent dua.”
ملفوظات 152-155
Maulana Maseehullah Khan
رحمه الله تعالى
mentions: “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 الله تعالى
mentions that it is makrooh. According to Allamah Shami
رحمه الله تعالى
the 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.”
ملفوظات 156
“After
compiling the above I found the same thing mentioned in Tafseer Roohul
Ma’ani, namely that loud dua, especially in the masjid, is an
innovation. It is mentioned in a Hadeeth “Every innovation is means of
misguidance and every misguidance leads to hell.” The text of Ruhul
Ma’ani is: You will find many people in your era making loud dua
especially in the big masjids not realising that they have combined
two innovations the first of raising the voice and the second it being
in the masjid.”
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.
الفروق مع هوامشه - (ج 4 / ص 491(
دار الكتب العلمية
كره مالك وجماعة من العلماء رحمهم الله لأئمة المساجد والجماعات الدعاء
عقيب الصلوات المكتوبات جهرا للحاضرين فيجتمع لهذا الإمام التقدم في
الصلاة وشرف كونه نصب نفسه واسطة بين الله تعالى وعباده في تحصيل مصالحهم
على يده بالدعاء ويوشك أن تعظم نفسه عنده فيفسد قلبه ويعصي ربه في هذه
الحالة أكثر مما يطيعه
“Imam Malik
رحمه الله تعالى
and 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.”
الأم - (ج 1 / ص 127(دار
المعرفة
وأختار للامام والمأموم أن يذكرا الله بعد الانصراف من الصلاة ويخفيان
الذكر
Imam Shafi
رحمه الله تعالى
mentions: “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 الله تعالى
upon 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.”
يستحب في الدعاء الاخفاء و رفع الصوت بدعة
)دعاء
بعد الفرائض31 فتاوى سراجية 72(
Allamah Sirajud Deen
رحمه الله تعالى
mentions: “Loud dua is an innovation.”
دعاء بعد الفرائض33 احكام الدعوات المروجة 14
“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
صلى الله عليه و سلم
nor the sahaba
رضي الله عنهم.
No hadeeth has been established in this regard.”
دعاء بعد الفرائض34
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.”
تحفة العلماء 2/150
Maulana Ashraf Ali Thanwi
رحمه الله تعالى
mentions: “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.”
ملفوظات 157
Ibn Jarir
رحمه الله تعالى
narrates from Ibn Jurayj رحمه
الله تعالى
“Raising
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 التركيبية و التزامها مع الانكار
على من تركها فذاك خطا لا يقر عليه (ثلاث رسائل في استحباب الدعاء 37)
Sheikh Abdul Fattah
رحمه الله تعالى
mentions: “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 الله 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. |
