Question:
Assalamualaikum,
I would like to know with evidences what is the ruling over:
1) Making dua after Namaz Fard in congregation;
2) Making dua after Namaz Fard alone; and
3) Raising hands to make dua in both of the above cases and in any other instances, e.g when we say that make Dua before Iftaar, how should this be done? Can we raise our hands to make Dua?
I have heard that there is no evidence of the fact that the Prophet (SAW) used to raise his hands to make Dua after Namaz and doing so will be considered as Bidaa'h. However, another group of people argue that it is allowed to do so on the basis of a hadith found in Majmauz Zawaaid, vol. 1, pg. 169. I have also heard that making one should make Dua after Fard Namaz as it is a time where Duas are accepted.
Can you please explain which opinion is correct and what should be practised?
Thank you,
Fawzee
Answer:
Wa alaikumus salaam warahmatullaahi wabarakaatuh
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.
1. Dua after salah.
2. Raising the hands in dua.
3. Collective dua.
The subject of debate relates more to the third topic. Therefore, hereunder we shall discuss the first two topics very briefly and then elaborate on the third point.
Dua after salah:
Our illustrious Fuqaha (Jurists) have clearly mentioned that it is mustahab (Preferable) to make dua after salah. There are many narrations that support this.
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
Translation:
Maulana Abdul Hayy Lucknowi (Rahimahullah) mentioned: “From amongst those actions that should be done after salah is to make dua. Allama Shurunbulali (Rahimahullah) mentions in Nurul Eedhaah: 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 )
The scholars have unanimous consensus (ijma`) concerning duah after farz salah
قال الإمام النووي في "المجموع" بعد الكلام على أحكام السلام في الصلاة :" اتفق الشافعي والأصحاب وغيرهم رحمهم الله على أنه يستحب ذكر الله تعالى بعد السلام ، ويستحب ذلك للإمام والمأموم والمنفرد والرجل والمرأة والمسافر وغيره ، ويستحب أن يدعو أيضا بعد السلام بالاتفاق وجاءت في هذه المواضع أحاديث كثيرة صحيحة في الذكر والدعاء قد جمعتها في كتاب الأذكار.
Translation:
Imam al-Nawawi said in Al- Majmu`, after speaking about the rulings of the final salams in the prayer, Imam Shafi`i, his companions and others, may Allah have mercy on them, agreed that it is praiseworthy to make zhkrullah, after the salams, and that is praiseworthy for the imam, the follower, one praying alone, man, woman, traveler and others. And it is praiseworthy that he supplicate after the salams, by agreement, and at this time, many authentic hadith have come to us of dhikr and du`a that have been compiled by me in the book, al-Adhkar
---------------------------------
In light of Hadith, there are certain times where the supplication is more likely to be accepted by Allah Ta’aala. One of the times where there is an increase chance of Allah accepting our duas is after the farz salah.
عن أبي أمامة رضي الله عنه قال : قيل لرسول الله صلى الله عليه وسلم : أي الدعاء أسمع ؟ قال : جوف الليل الآخر ، ودبر الصلوات المكتوبات ". رواه الترمذي وقال : حديث حسن:
Translation:
Umama Al- Bahili (Radhiyallaahu anhu) narrates: The messenger of Allah sallallahu Alaihi Wasalam was asked as to which supplication was most quickly accepted? He replied, “In the last portion of the night and after the obligatory prayers. (Tirmizi Shareef)
From various ahadeeth we also find that the duas of Nabi (s.a.w) has been recorded where he himself used to supplicate before Allah Ta’aala after farz salah.
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
Translation:
Hazrat Muaawiyah (Rahmatullahi alaih) once wrote to Mughira ibn-shubah and asked him with regard to anything which he heard from Nabi (s.a.w). He said that the Holy Prophet (sallallahu Alaihi Wasalam); used to say after completing his prayer “there is no God sallallahu Alaihi Wasalambut Allah, alone without partner. He is the dominion, his is the praise and he has the power over all things. O Allah none can withhold what you bestowand none can give what you withhold and no wealthy person’s wealth can benefit from you.
---------------------------
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 1/218
Translation:
Thawban (Radhiyallaahu anhu) 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 وَالإِكْرَام
ِ
“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 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
Translation:
Abuz Zubeir said that I have heard Abdullah bin Zubayr (Radhiyallaahu anhu)reports on this pulpit that Nabi (s.a.w) 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 الْكَافِرُون
َ
“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.”
Besides these few there are many more narrations which that dua is an integral part of the worship in Islam. And we should look forward to supplicate Allah Ta’aala especially after fardh salah.
Raising hands in dua:
Allaama Ibn Taymiyyah (Rahimahullah) said, "As of Prophet (s.a.w) raising his hands in dua, then this has been narrated in so many Ahadeeth which cannot be counted (Arusi P212)
Ml Abdur Raheem Rewari (Rahimahullah) 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
Translation:
Maulana Anwar Shah Kashmiri (Rahimahullah) 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)
Many Ahadeeth are mentioned with regard to Nabi (s.a.w) himself raising his hands whilst making dua.
(وقال أبو موسى الأشعري دعا النبي صلى الله عليه وسلم ثم رفع يديه ورأيت بياض إبطيه (البخارى)
Translation:
Abu Musa Ashari (Radhiyallaahu anhu) narrated that the Prophet (s.a.w) made a dua, and I saw him raise his hands, until I could see the whiteness of his armpits. (Bukhari)
……………………………………..
وقال ابن عمر رفع النبي صلى الله عليه وسلم يديه وقال اللهم إني أبرأ إليك مما صنع خالد (البخارى
Translation:
Ibn Umar (Radhiyallaahu anhu) narrated that the Prophet (s.a.w) raised his hands and said, "O Allah! I ask your protection for what Khalid has done". (Bukhari)
……………………………………..
قال أبو عبد الله وقال الأويسي حدثني محمد بن جعفر عن يحيى بن سعيد وشريك سمعا أنسا عن النبي صلى الله عليه وسلم رفع يديه حتى رأيت بياض إبطيه (البخارى)
Translation:
Anas (Radhiyallaahu anhu) also narrated that the Prophet (s.a.w) raised his hands until I saw the whiteness of his armpits. (Bukhari)
……………………………………..
عن سيدنا ابن عمر رضي الله عنهما قال :" كان رسولُ الله صلى الله عليه وسلم إذا مَدَّ يديه في الدعاء لم يردهما حتى يمسح بهما وجهه "
( الترمذي)
Translation:
Ibne Umar (Radhiyallaahu anhu) has said that when Nabi (s.a.w) used to stretch his both hands in dua, he never used to put them down until he rubs them on his blessed face. (Tirmizi)
……………………………………..
Beside these aunthentic ahaadeeth, there is a hadeeth mentioned in Majma’uz-zawaaid as cited by you, which clearly indicates that Nabi (s.a.w) used to lift his hands after salah.
روا الطبراني عن محمد بن أبي يحيى قال: رأيت عبد الله بن الزبير، ورأى رجلا رافعا يديه يدعو قبل أن يفرغ من صلاته، فلما فرغ منها قال له: أن رسول الله صلى الله عليه وسلم لم يكن يرفع يديه حتى يفرغ من صلاته، قال الحافظ الهيثمي: رجاله ثقات، [مجمع الزوائد ج: 10، ص: 169].
Translation:
Imam Tabrani reported from Muhammad ibne abi Yahyaa that he saw Abdullah ibne Zubeir (r.a) in a situation where he a person raising his hands before completing his salah, when that person completed from his salah he told him that Nabi (s.a.w) never used to raised his hands before completing his salah. (Imam Hafiz Al-Haithami said that the narrators of narration are authentic.) (Majma’uz-zawaaid vol 10, page 169)
Collective dua after fardh salah
At the outset it should be understood that congregational dua in itself is not prohibited. It can be carried out if it is considered to be Mustahab, however if the masses take it as sunnah or waajib then it should be avoided. That is why the scholars have decreed that it should not be done regularly, due to external factors, as will be mentioned later on. 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.
Viewpoints of some of our Ulama regarding this issue.
Maulana Maseehullah Khan (Rahimahullah) 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 (Rahimahullah) mentions that it is makrooh. According to Allamah Shami (Rahimahullah) 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.” (Malfoozaat Page 156)
Maulana Anwar Shah Kasmiri (Rahimahullah) mentions:
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)
Translation:
“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 mentions in another place:
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)
Translation:
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:
Know very well that congregating and raising the hands as is a common practice was unknown in the time of Nabi (s.a.w). (Al-arfoush-shazi page 95)
Maulana Yusuf Binori (Rahimahullah)mentions:
“Even though at times congregational dua took place but this was not the common regular practice of Nabi(s.a.w) nor the sahaba (Radhiyallaahu anhu). 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.”
At another place Maulana 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 (s.a.w) 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.” (Ma’aarifus-sunan vol 3 page 124)
Maulana Manzoor Numani (Rahimahullah) 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.” (Ma’aariful Hadeeth vol 3 page 318)
Mufti Shafi (Rahimahullah) mentions:
“The muqtadi only saying ameen has not been narrated from Nabi(s.a.w)nor the sahaba, tabieen or ulama. In short this method goes against the teachings of the Quran, the sunnah of Rasulullah (s.a.w) and the sahaba (Radhiyallaahu anhu) In such conditions the imam and muqtadi should make silent dua.” (Ahkaamud-duaa Page 13)
Maulana Yusuf Ludhwani (Rahimahullah) :
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.” Aap ke Masail 2/272
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.”
Maulana Ashraf Ali Thanwi (Rahimahullah) 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.” (Imdaadul Fataawa vol 5 Page 308)
Sheikh Abdul Fattah (Rahimahullah) mentions:
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)
Translation:
“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.”
Conclusion:
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 (s.a.w) 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.
AND ALLAH KNOWS BEST
