بسم اهللا 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:

قال الشرنباللي في نور اإليضاح ثم يدعون ألنفسهم و للمسلمين تتمة في األمور المتعلقة بالفراغ من الصالة فمنها الدعاء سهيل اآيدمي الهور2/257رافعي أيديهم ثم يمسحون بها وجوههم السعاية

Maulana Abdul Hayy Lucknowi رحمه اهللا تعالى mentions:

“From amongst those actions that should be done after salah is to make dua. Allama Shurunbulali رحمه اهللا mentions in Nurul Idah: then (after salah) they (the musali’s) whilst lifting their hands should make dua for تعالىthemselves 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 اهللا صلى اهللا عليه و سلم أي الدعاء أسمع ؟ قال جوف الليل اآلخر ودبر الصلوات : عن أبي أمامة قال سعيد2/187ث حسن ترمذي قال هذا حدي المكتوبات

“Abu Umamah رضي اهللا تعالى عنه narrates that Nabi صلى اهللا عليه و سلم was asked: Which dua is most heard? Nabi صلى اهللا 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 اهللا تعالى mentions that there is consensus (ijma sukooti) that whilst making dua one should raise his hands. (al Nafais al Margouba 44)

صل السنة به و بغيره فال سبيل إلى تبديع من رفع و ال إلى قال الشيخ محمد أنور آشميري إنما الرفع آمال في السنة تح مير محمد آتب خانـ) 31النفائس المرغوبة (تجهيل من ترك

“Maulana Anwar Shah Kashmiri رحمه اهللا 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 االخبار اجمع العلماء على استحباب الذآر بعد الصلوة

“Maulana Abdul Hayy Lucknowi رحمه اهللا تعالى mentions that there is consensus amongst the Ulama that it is mustahab to make zikr after salah.” (al Si’aya 2/260Suhail academy)

ل اهللا صلى اهللا عليه وسلم أن رسول اهللا صلى اهللا عليه وسلم آان إذا انصرف من صالته عن ثوبان مولى رسو )1

مكتبة تهانوي1/218استغفر ثالثا وقال اللهم أنت السالم ومنك السالم تبارآت يا ذا الجالل واإلآرام مسلم

Thawban رضي اهللا تعالى عنه narrates that when Nabi صلى اهللا عليه و سلمused to finish salah He صلى اهللا عليه و :used to recite Istighfaar thrice and then reciteسلم

»اللهم أنت السالم ومنك السالم تبارآت ذا الجالل واإلآرام «

“O Allah You are peace and from You is peace. Blessed are You o the being of Majesty and Honour”

يحدث على هذا المنبر وهو يقول آان رسول اهللا صلى اهللا عليه قال حدثني أبو الزبير قال سمعت عبد اهللا بن الزبير) 2

وسلم إذا سلم يقول ال إله إال اهللا وحده ال شريك له له الملك وله الحمد وهو على آل شيء قدير ال حول وال قوة إال باهللا ال 1/218ه إال اهللا ال نعبد إال إياه أهل النعمة والفضل والثناء الحسن ال إله إال اهللا مخلصين له الدين ولو آره الكافرون مسلم إل

Abdullah bin Zubayr رضي اهللا تعالى عنه reports that Nabi صلى اهللا عليه و سلم after making salam would recite:

ه وحده لا شريك له له الملك وله الحمد وهو على آل شيء قدير لا حول ولا قوة إلا بالله لا إله إلا الله لا نعبد إلا لا إله إلا الل إلا الله مخلصين له الدين ولو آره الكافرونإياه أهل النعمة والفضل والثناء الحسن لا إله

“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 آالهما سمعه من وراد آاتب المغيرة بن شعبة قال ) 3

ني بشيء سمعته من رسول اهللا صلى اهللا عليه وسلم فقال آان رسول اهللا صلى اهللا آتب معاوية إلى المغيرة بن شعبة أخبرعليه وسلم إذا قضى الصالة قال ال إله إال اهللا وحده ال شريك له له الملك وله الحمد وهو على آل شيء قدير اللهم ال مانع

1/218لما أعطيت وال معطي لما منعت وال ينفع ذا الجد منك الجد مسلم

Mughira رضي اهللا تعالى عنه narrates that Nabi صلى اهللا عليه و سلم used to recite after Salah:

ال معطى لما منعت ال إله إال الله وحده ال شريك له له الملك وله الحمد وهو على آل شىء قدير اللهم ال مانع لما أعطيت و« » وال ينفع ذا الجد منك الجد

“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 اهللا صلى اهللا عليه وسلم آان إذا جلس مجلسا أو صلى تكلم بكلمات فسألته عائشة عن الكلمات ) 4

رة له سبحانك اللهم وبحمدك أستغفرك فقال إن تكلم بخير آان طابعا عليهن إلى يوم القيامة وإن تكلم بغير ذلك آان آفا )196ص / 1ج (-وأتوب إليك سنن النسائي

Aisha رضي اهللا تعالى عنها narrates the after every salah or gathering Nabi صلى اهللا عليه و سلم used to recite some dua. So I asked Him صلى اهللا عليه و سلم as to what He يه و سلم صلى اهللا عل recites? Nabi صلى اهللا عليه و replied if the gathering was of good this dua seals it and if the gathering was other than good it is a means سلم of atonement.

سبحانك اللهم وبحمدك أستغفرك وأتوب إليك

“Glory O Allah and all praise, I seek Your pardon and return to You.”

/ 1ج ( عن عقبة بن عامر قال أمرني رسول اهللا صلى اهللا عليه وسلم أن أقرأ المعوذات دبر آل صالة سنن النسائي ) 5

قديمي) 196ص

Uqba رضي اهللا تعالى عنه reports that Nabi صلى اهللا 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 آشميري رحمه اهللا تعالى

ه و و اما االمور المحدثة من عقد صورة الجماعة للدعاء آجماعة الصلوة و االنكار على تارآها و نصب امام ثم ائتمام به في )31النفائس المرغوبة (غير ذلك فكل ذلك من قلة العلم و آثرة الجهل و الجاهل اما مفرط او مفرط و اهللا الموفق للصواب

Maulana Anwar Shah Kasmiri رحمه اهللا 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 اهللا تعالى mentions:

كث اال بقدر خروج النساء و آان في االذآار آل امير و اعلم ان السنة االآثرية بعد الصالة االنصراف الى البيوت بدون م )13دعاء بعد الفرائض (نفسه و لم يثبت شاآلة الجماعة فيها آما هو معروف االن

“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 الشذي 22دعاء بعد الفرائض

Know very well that congregating and raising the hands as is a common practice was unknown in the time of Nabi صلى اهللا عليه و سلم.”

86 العرف الشذي 22دعاء بعد الفرائض

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

3/124 معارف السنن 23دعاء بعد الفرائض

Maulana Yusuf Binori رحمه اهللا تعالى mentions: “Even though at times congregational dua took place but this was not the common regular practice of Nabi صلى اهللا عليه و سلمnor the sahaba رضي اهللا 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.”

position is that the congregational supplications are neither a sunnah nor something prohibited. It is only one of

the several permissible ways of perfoming 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 ..u~

a practice which was not obligatory or a sunnah at the time of the Holy Prophet ~ 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 )

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Sheikh Abdul Haq Delhwi JW .ill I 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

.:y.41 r! J ~ ~,~, ~ ~ Lo LoIJ : .illl 4.:>-J..s)~ J~ ~I ~ \.i'j yo ~I .!J~I ;i..A~1 ~I JLi»

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( 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 proof for 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

3/409 معارف السنن 23دعاء 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 اهللا 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.”

3/318 معارف الحديث 25دعاء بعد الفرائض

Maulana Manzoor Numani رحمه اهللا 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.”

13احكام الدعاء 24دعاء بعد الفرائض

Mufti Shafi رحمه اهللا تعالى mentions: “The muqtadi only saying ameen has not been narrated from Nabi صلى اهللا nor the sahaba, tabieen or ulama. In short this method goes against the teachings of the Quran, theعليه و سلم sunnah of Rasulullah صلى اهللا عليه و سلمand the sahaba رضي اهللا عنهم. In such conditions the imam and muqtadi should make silent dua.”

155-152ملفوظات

Maulana Maseehullah Khan رحمه اهللا 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 اهللا تعالىmentions that it is makrooh. According to Allamah Shami رحمه اهللا the only reason for this is the possibility of people considering it to be wajib. … It is clear from this that if theتعالى 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.”

156ملفوظات

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.si ina’aM luhuR fo txet ehT ” :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.

دار الكتب العلمية )491ص / 4ج (-الفروق مع هوامشه

آره مالك وجماعة من العلماء رحمهم اهللا ألئمة المساجد والجماعات الدعاء عقيب الصلوات المكتوبات جهرا للحاضرين عباده في تحصيل مصالحهم على يده فيجتمع لهذا اإلمام التقدم في الصالة وشرف آونه نصب نفسه واسطة بين اهللا تعالى و

بالدعاء ويوشك أن تعظم نفسه عنده فيفسد قلبه ويعصي ربه في هذه الحالة أآثر مما يطيعه

“Imam Malik رحمه اهللا 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.”

دار المعرفة)127ص / 1ج (-األم

وأختار لالمام والمأموم أن يذآرا اهللا بعد االنصراف من الصالة ويخفيان الذآر

Imam Shafi رحمه اهللا 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 اهللا 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.”

)72 سراجية فتاوى31دعاء بعد الفرائض( يستحب في الدعاء االخفاء و رفع الصوت بدعة

Allamah Sirajud Deen رحمه اهللا تعالى mentions: “Loud dua is an innovation.”

14 احكام الدعوات المروجة 33دعاء 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 صلى اهللا عليه و سلم nor the sahaba رضي اهللا 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.”

2/150تحفة العلماء

Maulana Ashraf Ali Thanwi رحمه اهللا 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.”

157ملفوظات

Ibn Jarir رحمه اهللا تعالى narrates from Ibn Jurayj رحمه اهللا 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

ثالث (نعم اذا قال احد بسنية خصوص هذه الهيئة الترآيبية و التزامها مع االنكار على من ترآها فذاك خطا ال يقر عليه )37رسائل في استحباب الدعاء

Sheikh Abdul Fattah رحمه اهللا 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 Get the congregation to first understand that congregational dua is mubah and not .صلى اهللا عليه و سلمcompulsory. Do not condemn the practice without educating the congregation. This will lead to fitna.