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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:
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.
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
“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
“Abu Umamah 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
salah.” (Tirmidhi 2/187 H.M Saeed)
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)
“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:
( 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 ﻟَﺎَ ﻋﻠَﻰ ُآﻞﱢ َ ﺤﻤْ ُﺪ َو ُه َﻮَ ْ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
ِﺴَ 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 َأﻋَ 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
«ﺠ ﱡﺪ
َ ْﻚ اﻟ
َ ْﺠ ﱢﺪ ِﻣﻨ
َ َْو َﻻ َﻳﻨْ َﻔ ُﻊ ذَا 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. 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
Aisha 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
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 ﺻﻠﻰ اﷲ 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 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.”
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.”
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.”
رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰmentions: “Even though at times congregational dua took place but this
Maulana Yusuf Binori
was not the common regular practice of Nabi ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢnor the sahaba رﺿﻲ اﷲ 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
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
(Contemprary Fatawa Pg 32 - 33 )
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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
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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.”
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.”
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.
“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.”
Imam Shafi رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰmentions: “I prefer for the imam and muqtadi to make zikr after salah and they
should make it silently.”
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 ﻓﺘﺎوى ﺳﺮاﺟﻴﺔ31ﻳﺴﺘﺤﺐ ﻓﻲ اﻟﺪﻋﺎء اﻻﺧﻔﺎء و رﻓﻊ اﻟﺼﻮت ﺑﺪﻋﺔ ) دﻋﺎء 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.”
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.”
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.”
Wassalam