Du'aa - Some Issues Explained

http://www.muftisays.com/blog/Seifeddine-M/1639_01-06-2011/du%27aa-.-some-issues-

explained.html

Summary:

1) Raising the hands in dua: This is proven from the Sunnah and there is nothing forbidden or

contradictory in the Shariah to it.

Abu Musa Ashari (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) made a dua, and I saw

him raise his hands, until I could see the whitness of his armpits. (Bukhari)

2) Wiping the hands on the face after Dua: This is proven from the Sunnah and there is nothing

forbidden or contradictory in the Shariah to it except for scholars say that it shouldn't be done inside

of Salah (or in Qunut within Salah).

Musaa Muhammad ibn Al-Muthannaa and Ibraahim ibn Ya’qub and more than one stating that

Hammaad ibn ‘Eesaa Al-Juhani narrated to us from Hanthalah ibn Abi Sufyaan Al-Jumahiy from

Saalim ibn Abdullah from his father (Abdullah ibn Umar) from Umar ibn Al-Khattab (radhiya Allahu

‘Anhu) who said that Rasulullah (sallallahu ‘alayhi wa sallam) when raising his hands in du’aa, would

not put them down until he had wiped his face with them. (Tirmidhi)

3) Collective dua of the Imam and Muqtadi (follower) after Salah: There is no evidence in the Sunnah

for it and since it is disruptive to late-comers of Salah (who are trying to complete their Salah) & in

our times people have started considering it compulsory and a part of Salah; it should be be avoided.

Mufti Ibraheem Desai (DB) advises:

The ulama should first educate their congregation on the sunnah method of Adhkar after salah

and gradually inform them that the congregational dua is not compulsory and was not practised at

the time of Rasulullah (Sallaho Alaihe Wassallam).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.

================================

Raising the hands in dua:

http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=9481

بة غ ث لي هك األ لػبء ك ب ا ه ى أث ؼوي ج كػب األ ى ا هلل ا ػ غ ص هك ل

ذ ب هأ ث ط إث

Abu Musa Ashari (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) made a dua, and I saw

him raise his hands, until I could see the whitness of his armpits. (Bukhari)

ب ه غ ػو اث ت هك ى يا هلل ا ػ ل ب ه ا وأ إ ي أث ب إ غ ل فب

Ibn Umar (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) raised his hands and said, "O

Allah! I ask your protection for what Khalid has done". (Bukhari)

ب ه جل أث هلل ػ ب ا ه األ ؾل ؽلص لو ث ؼ ى ػ ع ؾ ل ث ؼ ي و ؼب ب ػ أ

ج ى ا هلل ا ػ غ هك ل زى ذ ؽ ب هأ ث ط إث

Anas (RA) also narrated that the Prophet (Sallaho Alaihe Wassallam) raised his hands until I saw the

whiteness of his armpits. (Bukhari)

Verdict:

Shaykhul Islam Ibn Taymiyyah (RA) said, "As of the Prophet (Sallahu Alaihe Wassallam) raising his

hands in dua, then this has been narrated in so many Ahadeeth which cannot be counted." (Arusi,

p212)

Wiping the hands on the face after dua:

Narration of Umar Bin Khattab (RA) in Tirmidhi:

Musaa Muhammad ibn Al-Muthannaa and Ibraahim ibn Ya’qub and more than one stating that

Hammaad ibn ‘Eesaa Al-Juhani narrated to us from Hanthalah ibn Abi Sufyaan Al-Jumahiy from

Saalim ibn Abdullah from his father (Abdullah ibn Umar) from Umar ibn Al-Khattab (radhiya Allahu

‘Anhu) who said that Rasulullah (sallallahu ‘alayhi wa sallam) when raising his hands in du’aa,

would not put them down until he had wiped his face with them.

Verdict of Imam Tirmidhi (RA):

At-Tirmithi continues, “This hadith is Sahih ghareeb

1, we do not know it save from the hadith of Hammad ibn ‘Eesaa, and he alone narrates this *from

Hanthala]. He has few hadith and the people reported from him. And Hanthalah ibn Abi Sufyaan

al-Jumahiy is thiqah (highly trustworthy), and he was declared thiqah by Yahyaa ibn Sa’id Al-

Qattaan.”

(1) Meaning narrated by one person - as is the nomenclature of the scholars of hadith

Verdict of Al-Hafidh Imam Ibn Hajr Asqalani (RA) in Bulughul Maram:

Al-Hafidh Imam Ibn Hajar Asqalani (RA), Author of the one of the most trusted commentaries of

Saheeh Bukhari narrates this Hadeeth in Bulughul Maram and then writes:

:

There are other traditions which support this narration, of which are:

: . .

The Hadeeth narrated by Ibn Abbas (RA) related by Abi Dawud and others. Put together, they

confirm that it (this Hadeeth) is Hasan.

Verdict of Shawkani (RA) in Nawlul Awtaar:

Imam Shawkani (RA) accepts this narration as Hasan in Mawlul Awtaar

Verdict of Shaykh San'ani (RA):

Muhammad bin Ismail Al-Sanani (RA) wrote a commentary of Bulughul Maram (printed by Darus-

Salam publications, Riyadh KSA) in which he writes:

ك ى ك خ ػ وػ ؼ ع ا ل ب ؼل ث لواؽ ث لػبء ا ا

…And it (this Hadeeth) contains a proof for the legitimacy of wiping one’s face with the hands

after making du`a.

Verdict of Nawab Sideeq Hasan Khan (RA):

Shaykh Nawab Sideeq Hasan Khan (RA) accepts this narration as Hasan in commentary of Bulughul

Maram.

Verdict of Shaykh Abdullah Al-Bassam:

Shaykh Abdullah Al-Bassam mentions in Taudeehul Ahkaam (his commentary of Bulooghul Maraam)

that this Hadeeth has supporting Narrations which strengthen each other, thus the Hadeeth gains

strength from these routes and a number of scholars have chosen this position that it is Hasan

(Authentic) and from them is Ishaq Ibn Rahwaiyya (RA) (an early scholar of Hadeeth) and Imam

Nawawi (in one of the positions which he has adopted), Imam Ibnul Hajr Asqalani (RA), Al-Munawi

(RA) in Faidul-Qadeer Fi Sharhil Jami As-Sagheer (commentary of Jami As-Sagheer of Imam Jalul-ud-

deen Suyuti (RA), Imam Shawkani (RA) and others.

Verdict of Shaykh Bin-Baaz (RA):

Shaykh Bin-Baaz (RA) in his Ta'leeqat of Bulughul Maram comments that in the chain of this Hadeeth

is Hammaad ibn ‘Eesaa Al-Juhani whom scholars have declared weak and Shaykh Ibnul Hajr Asqalani

(RA) has also followed them and declared him weak in "Tahdhib al-Tahdhib" to the 9th degree; yet

he has declared this Hadeeth Hasan and this must be due to Shawahid (supporting Narrations).

Narration of Ibn Abbas (RA) in Abi Dawud:

Narrated Abdullah ibn Abbas (RA) :The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “Do

not cover the walls. He who sees the letter of his brother without his permission, sees Hell-fire.

Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards.

When you finish supplication, wipe your faces with them.”

Abu Daawud says, “This hadith is is reported from other directions (of narration) from Muhammad

ibn Ka’ab, all of them containing weakness (waahiyah), and this path (tareeq) is an example of

that. It is Dha’if (weak) as well.”

Verdict:

This is a weak Hadeeth but previously stated it has been used by many including Imam Ibnul Hajr

Asqalani (RA) to strengthen the overall status of Ahadeeth on this subject.

Mursal of Imam Zuhri (RA) and action of Taba'een:

ق ك جل وىام ػ و ػ : 2/247 ا وي ػ ؼ ي ب ا ب : ه هلل ه ى ا هلل ا ػ غ وك

ل ل له ػ لػبء ك ا ؼ ص ب ث ع

Narrated by Abdur-Razzaq (RA) in his Musnaf [2/247] that Mumar (RA) narrated from Zuhri (RA) that

the Prophet (Sallaho Alaihe Wassallam) was raising his hands upto his chest for dua and then

wiping them on his Chest.

ب جل ه وىام ػ ب : ا ذ هث ؼوا هأ ؼ ل ب أ ؼ أك

Abdur-Razzaq (RA) then says that indeed I saw Mumar (RA) doing this (wiping hands on the face

after dua) and I also do it.

نا ؼ و ؾ و ل ؽغخ ا ه ػ غ و ا ل ؽغخ ؿ ؼ ػ بك ا

This is a Mursal Saheeh and acceptable according to Jamhoor (majority) except for Imam Shaf'ae

(RA).

Action of Great Faqih Ishaq Ibn Rawiyah (RA):

The great Muhadith Faqeeh Ishaq ibn Rahawayah approved action on these Ahadith as quoted by

Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (Qyam Al-Layl p 232)

Action of Hasan Al-Basri (RA):

Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi

ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on

his face after finishing. I asked him why he was doing and he answered that Hassan Al-Basri was

doing this. (Qyam Al-Layl p 236)

Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from

Al-Hassan that he was wiping them on his face in his invocation” (Masail Imam Ahmad from

narration of ibn Abdillah v 2 p 300)

Some translations and references taken from http://seekingilm.com/

Collective dua of Imam & Muqtadi (the follower) after Salah:

Question: Many Mosques are used to make du'a after prayer which is bid'at according to your fatwa

because it replace the sunnat and that's not good however the Mosque I go we pray fard salaat after

that everybody recites silent for their own Ayatul kursi, 33x Subhan Allah etc. if everybody is done

and there are sunnat prayers that is going to be prayed then everybody does that first if it's like Asr

after fard there is no sunnat then we again make collective du'a which is AFTER the sunnat du'a

which everybody does after fard prayers so is this still bid'at ? Because we make the sunnat by

saying the du'a silent everybody for their own but after we make again collective du'a.

Answer:

هلل ث وؽ ا ا وؽ ا

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:

خ ز ر وخ األه ك ؼ ز لواؽ ا ب الح ث ب ا لػبء ك ب ا ه جال و ا ه ك بػ اإل لػ ص

ل أل ؼ هاك ل أ ؾ ص ب ث خ ع ؼب 2/257 ا ل اله ا

Maulana Abdul Hayy Lucknowi (RA) mentions: “From amongst those actions that should be done

after salah is to make dua. Allama Shurunbulali (RA) 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)

ػ خ أث ب ب أ : ه ه و هلل ى ا هلل ا ػ لػبء أي غ ا ب ؟ أ عف ه و ا و اف كث

اد بد ا زث ب ا نا ه ش ؽل وني ؽ ل 2/187 ر ؼ

“Abu Umamah (RA) narrates that Nabi (Sallaho Alaihe Wassallam) was asked: Which dua is most

heard? Nabi (Sallaho Alaihe Wassallam) 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:

Maulana Abdur Raheem Rewari (RA) mentions that there is consensus (ijma sukooti) that whilst

making dua one should raise his hands. (al Nafais al Margouba 44)

ب ـ ه ه ؾل ا وي أ ب غ إ وك ب ا خ ك ا ؾ خ ر ا و ث ـ ال ث ك ج ى إ

غ جل غ ر ال هك ى إ غ وى ر ) ر لبئ خ ا وؿث و (31 ا زت ؾل ـ فب

“Maulana Anwar Shah Kashmiri (RA) 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:

ن جبه ث بء اعغ االف ؼ ى ا جبة ػ زؾ و ا ن ؼل ا ح ث ا

“Maulana Abdul Hayy Lucknowi (RA) mentions that there is consensus amongst the Ulama that it is

mustahab to make zikr after salah.” (al Si’aya 2/260 Suhail academy)

ب ػ ( 1 ث ى ص هلل ه ى ا هلل ا ػ أ هلل ه ى ا هلل ا ػ ب وفا إما

الر لو ـ ز ب ا الص ب ص ه ذ ا ال أ ي ا ال ذ ا جبه ب ر غال ما وا ا اإل

جخ1/218 ز ي ب ر

Thawban (RA) narrates that when Nabi (Sallaho Alaihe Wassallam) used to finish salah He ى هلل ا

ػ used to recite Istighfaar thrice and then recite:

« »

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

Honour”

ب (2 ػ ه كص و أث يث ب ا ؼذ ه جل هلل ػ ا و ث يث ؾلس ا ى نا ػ جو ا و ب هلل ه ا

ى هلل ا ػ إما و ال ال إ هلل إ ال ؽل ا ي و ي ا ؾل ا ى ػ ء

و ل ال ه ال ؽ ح ال ه هلل إ ب ال ث ال إ هلل إ ال ا جل ؼ ال ب إ إ خ أ ؼ ا ل بء ا ض ا ؾ ال ا ال إ هلل إ ا

ق ل ا و و بك ا 1/218

Abdullah bin Zubayr (RA) reports that Nabi (Sallaho Alaihe Wassallam) after making salam would

recite:

ا

“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.”

ب ( 3 ز ه ؼ جلح ػ ث خ أث جبث ز ؼ جل ي ػ ا ث ب أػ ال ؼ ت هاك بر وح ـ ا

جخ ث ؼ ب ه

زت خ ى ؼب وح إ ـ ا جخ ث ؼ جو ء أف ز ث ؼ هلل ه ى ا هلل ا ػ وب ب ك

هلل ه ى ا هلل ا ػ ى إما الح ه ب ا ال ه ال إ هلل إ ال ؽل ا ي و ي ا ؾل ا

ى ػ ء و ل ه ال ا غ ب ب ذ ال أػط ب ؼط ؼذ ال لغ غل ما ي ا غل ا 1/218

Mughira (RA) narrates that Nabi (Sallaho Alaihe Wassallam) used to recite after Salah:

»

«

“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.”

خ ػ (4 أ ػبئ هلل ه ى ا هلل ا ػ ب إما ب ع ى أ غ بد ر ز ث أ ك

خ بد ػ ػبئ وب ا إ ك و ر ق ب ث ؼب طبث ى ػ إ خ ب و إ ا و ر ـ ي ث ب م لبهح

ي جؾب ؾلى ا لوى ث ـ ز ة أ ي أر إ بئ (196 / 1 ط) - ا

Aisha (RA) narrates the after every salah or gathering Nabi (Sallaho Alaihe Wassallam) used to recite

some dua. So I asked Him (Sallaho Alaihe Wassallam) as to what He ى هلل ا Sallaho Alaihe) ػ

Wassallam) recites? Nabi (Sallaho Alaihe Wassallam) 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.

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

جخ ػ (5 و ػ ب ػبو ث ه أو هلل ه ى ا هلل ا ػ وأ أ ؼماد أه و ا كث الح

بئ (196 / 1 ط) ا ل ه

Uqba (RA) reports that Nabi (Sallaho Alaihe Wassallam) 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.

ب ـ ه ه ا وي ا هلل هؽ ى ا ؼب ر

ب خ االه ا ؾلص ول ا هح ػ ظ بػخا لػبء غبػخ ح به ا ى اال بهب ػ ت ر ب ا ب ص ز ائ

ث و ك ي ؿ م ي ك خ م ه ؼ ضوح ا غ ا غب ب ا لو ا لو ا هلل ن ا ك اة ا

( لبئ خ ا وؿث )31 ا

Maulana Anwar Shah Kasmiri (RA) 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 (RA) mentions:

خ ا اػ خ ا ضو ؼل اال الح ث واف ا ى اال د ا ج ل ا ش ث ال وله ا بء فوط ث ب ا ك

به االم و ا ل جذ ض خ ب غبػخ ب ا ب ك ؼوف ؼل كػبء) اال ث لوائ )13 ا

“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:

ؼ ۃ ۃ ا بػ ز غ االع وك لی ث ۃ اال ؼبهك ز ی ا و ك ؼ ؼل ا ۃ ث زث ک بكهح ا ی ہ ك ب ى ػ

ال ا

ؼل كػب 95 ث لوائ ؼوف 22 ا نی ا ا

Know very well that congregating and raising the hands as is a common practice was unknown in

the time of Nabi (Sallaho Alaihe Wassallam).

ؼ ۃ ؼل االكػ ۃ ث لو زۃ ا بث ال ص غ ث هك ل ل ا بع ث ز االع

ؼل كػب ث لوائ ؼوف 22 ا نی ا ا

Yes, Dua after Fardh is established but individually, not in congregation.

و ظو ؿ ؼل جؾش ث ن ا و زؾ غ ا ا ل مک ه ۃ ؽبعبد ػ فب ک وح ر ز ی

ا ػ ال ۃ ؾبث ی ه ا ب ػ و ا االک ز زۃ۔ ج ب ا ب ك ؼ ی ث ػ

بك اال ک ق ف ؾ ک وہ ال مک لی ك ک ؼ ی ا ض ك ہ غ ن اه ا

ؼل كػب 124/3 ث لوائ ؼبهف 22 ا ا

Maulana Yusuf Binori (RA) mentions: “Even though at times congregational dua took place but this

was not the common regular practise of Nabi (Sallaho Alaihe Wassallam) nor of the Sahaba (RA). It

only took place on special occasions (like when in war, Istasqaa etc.). Had it been practised

(regularly) it would have been narrated by many narrators. An action carried out five times a day

in public, how is it possible that no one mentions it? General Ahadeeth cannot be used to prove

something at a specific times.

ب ال ك زی ا ل ہ اػظ گ ث ك

ہ چبه ہ ؼل ک ث وائ ہ ك ت گ ٹے گ اک و ی عبػذ ک ک ک ں ب بر و اٹ وے كػب ک ک

ؼذ و ی ںی ؿواء ب كػبء ا ی ک ئ جد ک ں ص ہ ہے ؼب ق ر ے ہ ش ے اؽبك

ہ ؼ ہ فا ؾ ں ب ہ ق ؼ ب ع ہ اه ی وہ ک ی ك جبهد ک ے ػ ہ لػذ كػب ے۔ ث ہ

ؼل كػب( ث لوائ ہ14 ا ؾا کب ث لػاد اؽ وعہ ا )12ا

Mufti Faydhullah (RA) mentions: "The fourth method of making dua is that after the fardh salah

everybody makes dua in congregation whilst lifting their hands. This has totally no basis in the

Shariah. It is not established from the practices of our pious predecessors, neither is it established

from any Hadeeth, be it Saheeh, Da'eef or even Maudhoo' nor is it established from the writing of

any Jurist. Most definitely this is an innovation."

زی ل ؾل وا بكم اث

ی به ی هب ث و ک بى ك ے ب ک ں ا زل و ب و ک بػی ک ز ب كػبء اع و ہ ک ذ ؼل ث ی ث غبك ک ہے ا

هے وہ پ ش مف ں اؽبك ئ ک ک ذ ا ی ها کی ث ل ا بئ ں ر ں زی ہ واد ہ ؽ ؾبث

ؼ بث ب ر ہ ائ زل ی غ هلل ه ا ؼ ے اع کب ئ ا جد ک زب ص ے۔ کے ہ ک ا وػ ؼ ث ؾ

ش ؼہ نات اؽبك ب اهث اه اعبع ک لواكی كػبء ب ا ذ ک و ك بل پ بطن ں۔ ہ

ؼل كػب( ث لوائ )15 ا

Mufti Muhammed Ebrahim Sadiqabadi (RA) mentions: "The Imam and muqtadi's making

congregational dua is an innovation which took its roots longer after the time of Nabi (Sallaho

Alaihe Wassallam). From the whole treasure of Ahadeeth, there is not even one narration to

support this. Neither is there any reference of this from the Sahaba (RA), Tabiee (RA) or A'immah

Mujatahieen (RA). To the contrary sound narrations, consensus of the scholars of all four madhabs

and sound reasons gives preference to individual dua.

ل وعہ لب و ظو پ ی ے ک عبئ ی ر وة نت ک ں کی ں اعبىد ا زی ہ ک ؼ ، ہے ث

ل لب ہ ں : ہ

ق) وف (ا ب وے كػب ا زلی اه ک و پو زے ا ہ ں ک هہ ی ر هد ا زی ہ ہے ث ب ک ب گ ا

بؽت هلل لں اه ا ے ث ب ک طہ كه ں ا ہ

و (ة) بں ػب ػبكد پ ی ا ہ ک ہ ہے ش ک ے ؽل ی ک ں ػوث ے ع زے كػب گ ب ں ذ ؽب ػب اه ہ

ہ ہ ہے ضو ک اک ب فك ر ی ا ں ث زے غ ہ ں ا ک ں ع هلل ہ ے ا ب بگ ک ں هہے ہ

ک (ط) ہ ا ل ل ہ ہ ہے زوک ک بد ؽبعبد وه ے ہ ک و ػال ق ہ ی چ ک بد فب ک وه

ی ر ں۔ ہ ب اه ۔ ۔ ہ بؽت ا ے ے اپ ے هٹ ہ ث ں ث ں هہ چبها ہ ہ و ا ث ہ پ ب ک ہے هہ

ے ا ۔ ئ ت ب هد ہ ہ ہے و ک ق ہ ی بد اپ وه ئے ب ع ک ىث زب ک غ ں ا ہ

وے كػب ک

ت (ه) ے ڑا ہ ث ل ل ہ ہ ہے ب ک ل ا ہ ث بد كػبئ زب ک ڑ و طه ػب اه ہے پ ہذ پ ے ث گ

جم ے ر ں ہ ی ا ، ہ بى ک ں ہی ہے ف ہ ہے عہ ک هلل ه ہ اه ملسو هيلع هللا ىلص ا ؾبث ؼ بث ر

ہ ائ ا ك هلل ه ا ں ػ ی ے ک ہ هد و ں ہ ہ ں كػب ہ ک و زلی اه ک و وف

ہے۔ ک

ہ ہ فال ہ وہ ک ے وعہ طو ے ک زالئ ے ث وہ ہ ے كػب طو اه ہے فالف ک هلل ه اه ملسو هيلع هللا ىلص ا

ہ ؾبث وا ی ک ذ ک ے ی ک ے۔ فالف ث ے ا ہ ئ ں ؽبالد ػب ے ا بة ز ے اع وک ب ک زلی ا و

ت ں، كػب گ ب بں ی ہ ؼہ فب ک ه و هہ عہبں پ نک ل لب ہ ں ی ہ ئ ک ک ق ا كػب

وے وے اه ک ں ك ہ ک ئ ر وہ ک بہ ں۔ ہ کب) لػب اؽ (۱۳ ۔ ۱۰ ا

Mufti Shafi (RA) said: "Looking at the negative effects of congregational dua, no madhab or school of

thought can possibly give permission for it. Some of its negative effects are:

1) When the imam makes dua and the followers say ameen it appears as though the imam is the

linking rope between Allah Ta'ala and his servants.

2) The habit of many imams is to read the dua in arabic, and in most cases the imam himself does

not understand what he is asking from Allah Ta'ala.

3) One of the wrongs that are found is that besides the common needs of the people, each person

has his own individual needs. The imam is singing his previously memorized words and the crowd is

saying "ameen'', that is why the most preferable way is that each person makes his own individual

dua, and ask for his needs in the language that he understands.

4) The greatest wrong is that the imam reads the words of dua loudly while most of the time there

are late comers still completing their salah and they are distracted in their salaat. That is why it is not

narrated from Rasulullah (Sallaho Alaihe Wassallam) nor from the sahabah (RA) nor from the tabieen

that collective dua after salah was made."

"The conclusion is that the habitual way of dua is against the manner of dua taught to us by the

Quran and Sunnah, and is contrary to the lifestyle of Nabi (Sallaho Alaihe Wassallam) and his

companions (RA). Therefore, in normal cases it should be abstained from. The imam and the

congregation should make their own silent individual duas. Yes, if a special occasion comes about

and these harms are not found then there is no harm to make loud collective dua.

ب جل ال ؾن ػ ی ا ک ہ : وہ ے ع طو ب ں ى ظ ہ ہے هائ ال ک ے ؼل ک ب ث ا بر ب ہ و اٹ ب كػب ک ور ک

زلی اه ہے و و ا زے پ ہ ں ک ے ملسو هيلع هللا ىلص ہ جبهک ک بے ں ى ہ ب ب ر ہ ع ب ک ا اث

و ا هلل هؽ ى ا ؼب ے ر ؼبك ں ىاكا ؼ و ی ر ے۔ ک ہ

Maulana Abdul Hai Lucknawi (RA): As for congregational dua, as is common nowadays where after

salam the imam raises his hands and makes duas and the muqtadi's says Ameen, this practice was

not found in the time of Nabi (Sallaho Alaihe Wassallam) like how Ibn Qayyim (RA) has mentioned.

زبی اؽ ل :ا

ب وعہ كػب ہ ک غي :ر

ے ػا (０ ا ح ں ے ے غ گے ں ہ

له ا (１ زيا ه ے ا گب ہ ہ ہے بهک ک ر ب الذ ؽلف ک ب ب ث ے۔ عبر و ہ ئ اگ ب ک وہ ا ا و طو كػب پ

ہ ے وائ ک ے ر ہ ا ؾل و ػ ب ک ب ك ے۔ عبر ہ

لبء (２ ی اف ذ ک و اك ے اعبع پ بعك ک و ث واه پ ب ا ب ک ۔ ہے عبر

ہ ا ی ع ب ک و ث بىں پ ے ؼل ک بعل ػب ث ں ب كػب وہ وعہ ک ز طو ب ف و ئے ک بء اه چبہ ػ ا ک

ہ طوف بك عہ ى جن ر ب و ئے۔ ک چبہ

ے ا ۔ ۔ ۔ ئ بعل اءہ و پ ہ ہے الى ی عو ک ک ه ک ک ر ب ز ث و ف ں ک وی اه ك ے كػب

ن ؼ ز ی ں ث زل و ہ ک ؾ ج ے ر ور ں ک ہ ہ ہ ک وہ ذ طو ے ذ بث ں ص ہ ئے ا ب ا ک

ہ بك ب ى ز ں اہ ہ ب و ئے۔ ک ۔ ۔ چبہ و ه ہ ملسو هيلع هللا ىلصاک چ هىا ب به پ ہ ث بعبػذ ػال بى ث ے اكا بر و ك

ے و ر ے اگ بى ے ؼل ک بػی ث ز ی كػب اع بئ و ی ك ر ہ ک ر ی ا ئ ل ک ز و ر ب ور گو ک

وہ ش مف ں ؽل کب ں ا ہ ب ک ں ہ زب و کب اگ جبة ا زؾ ا و ر ی ک ب ث ے عبئ ر

زيا و ا هد ث لػذ ے۔ ث ہ

( زبی اؽ ل (۶۶ ۔ ۶۵ ۳ ط ا

Mufti Rasheed Ahmed Ludhyanwi (RA) says:

The experiences regarding the habitual dua:

1) People began regarding it as sunnat of salah.

2) The common people began holding so firm onto it, that they regard the person who omits it

worthy of being rebuked. If an imam does not do it in this way he is discharged from his leadership.

3) Despite the consensus of opinion regarding silent dua being the best , still too loud dua is insisted

upon.

Based on these reasons the habit of loud dua after the salaat should be banned from the masajid,

and the ulama should give more attention to this. It is incumbent upon the imams of the masajid to

eradicate the custom of loud dua and to propagate to the congregation that collective dua is not a

sunnat. It should therefore not be given so much importance. Rasulullah (Sallaho Alaihe Wassallam)

performed the five daily salaat with the congregation in front of all. If he ever did the dua with the

congregation someone would definitely have narrated it. But that is not the case. In the treasures of

ahadith there is not the slightest sign of it. Even if it is accepted to be a mustahab, to make it

permanently is a bidat. "

On been questioned regarding the congregational supplication after the Fardh Salaah in a loud tone

Mufti Taqi Uthmani Saheb (DB) answers as follows:

"Congregational supplication; is never reported to be performed by the Holy Prophet (Sallaho

Alaihe Wassallam) in the manner explained in your question. It appears from the relevant

ahadeeth that in the days of the Holy Prophet (Sallaho Alaihe Wassallam) he used to pray on his

own; even after salah. But at the same time there is no clear injunction in the Holy Quraan or in the

Sunnah which prohibits such congregational supplications. In view of both these aspects, the correct

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

only one of the several permissible ways of performing supplication.

However, if somebody takes this congregational method as obligatory or as a sunnah of the Holy

Prophet e: then this wrong concept will render this practice a n bidah " (innovation), hence

impermissible, because a practice which was not obligatory or a sunnah at the time of the Holy

Prophet (Sallaho Alaihe Wassallam) 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

(sallallaahu 'alaihi wa sallam) 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 (Sallaho Alaihe Wassallam) 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" "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 advisable to avoid congregational form of supplication at

frequent occassion s, and to educate the people about the correct position as mentioned above. "

(Contemporary Fatawa Pg 32 - 33 )

ب ـ ه ؾن ا جلا ی ػ ك هلل هؽ ى ا ؼب ب : ر ہ ب ب ۔ ؼ نی نا ا ؼهف ا ی ر الك ك ؼوة ث ؼغ ا ی ای) ا ك

وہ ۃ ا (ػ بعل ائ ا ر لػ ا ؼل ال ث ا ؼ ز لػ ، غ ۃ ائ ر ، ا ک ك مک

جی ل ملسو هيلع هللا ىلص ا وك ی ۱ مک ك ش ب ؽل لػۃ ی ا ذ ث زؾ ۔ ا

ػبك) ل (۳۹۷ ا

Sheikh Abdul Haq Delhwi (RA) 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 ملسو هيلع هللا ىلص and is not

substantiated by any hadith. It has been regarded as a bidat hasana.

ب ـ ه ؼالۃ ا ؾلس ا ون ا ؾ ب ا ال پهی اؽل ف به هلل هؽ ى ا ؼب ب : ر ب ا ؼ ل ؼ ث

ؼا غ ا هك ل ی ا لػبء ك ل ا غبػۃ كػب ػ ۃ اءۃ ا ؼ بك ۃ ا ل ؾ ؼل ا ح ث ال ا ع ك ال

جوح ب ػ عىہ ث ؾغو اث کی ا ػبك) ا ل ہ ۳۹۸ ا ؾا ن ث غؾك ث ( ۱۳۸ ۳ ط ا

Sheikh AlIamah al Muhaddith al Muhqqiq Maulana Khaleel Ahmed Sahanpury (RA) said: "There is no

reasonable proof for lifting the hands when the shaft or hanafi imaams make dua after salah. And

there is no regard of the permissibility given by Ibn Hajar al Makki (RA).

اػالء :اا

ال ؽغۃ ب ت هك ك زوؿ ؼب ا ی ا لػب ك ؼل ا ث ح ک ب و ۃ ا ك بك ، ب ك ہ ا ك

ک بع نا ز غ با لػبءث زظبه ا ال ، ا ب ك ب ی ه ال وث ی ا ه ك بػ وؽ اال ؼل ث :ه

ب و ی ا ۃ ء اكا ا زی ا ی ا لو ر ا ز لو ب ث ب زؾت : ب ال ؼل ال ث

ا زؾ ی بهہ عۃ ا زطع ؼ لو ث زؾت ، ا ج ا و ز ہ ؼل لو ث ـ ز هلل ا

الس وو ، ص ؼماد ی ا کو جؾ ا هلل ا ؾل جو ک الس ص الص ص ص

لػ ل ال ؼی هاك ل ؿ ، ا ۔ ۔ ۔ اال ب ال ك ۃ كال ی ك ػ واءر ه لػب مک ک ء ا

ؼلب ث ؼ ز ؼ ا ، غ ل ک م ی ک غل ك ب ، ا ـہ ك غغ ا ال ا زلػی بع ر ز طؾبة االع اال

ال ، ا ی مک ػ ی ، اال ؼ ال ك ا ک ـی ا ج واءح ك ه هح االها بص ؼل ا ث

بد زث ک ب ا ی ث بر ب اؽل ک ی ث ۃ ػ لػا ، ؽ ؼلب اؽل ک ث ل ، ی ال ال وث

ل ل ه ج ک ه ی م ا ػ االك ب ب اكاب ث ؼل ا ك بء ث و اعغ ، ا ق ،

لی ائ ز ۔ ا ث وہ ؿ

اػالء) ( ۲۰۷ ۔ ۲۰۲ ۳ ط اا

Maulana Zafar Ahmed Thanwi (RA) mentions: "And there is no proof for them (those who permit

congregational dua) in those narrations which are narrated with regards to the general

encouragement of dua after salah, be it fardh or nafl salah, because there is no mention that this

dua should be with the congregation and that one should wait for it. There is no proof for them also

in what Allamah Shurunbulali (RA) has said and explained in Noor-ul-Idhaah that to stand

immediately after the fardh salah for the respective sunnah salah is sunnah. He said it is mustahab

for the imam after making salaam to turn towards his left for the nafl salah after fardh. It is

mustahab that he faces the people after that whilst they all read istighfaar 3 times, muawazaat

(surah al-falaq and surah an-naas), ayatul kursie, subhaananallah, alhamdulillal and allah-u-akbar 33

times each, thereafter they will make dua for themselves and for all Muslims at large with their

hands raised up…there is no proof in this that they should all read this, make dua collectively and do

it in the masjid because the plural tense does not denote upon congregation at all, as the jurists

have clarified. Therefore the meaning of his words would be that all Muslims should carry out this

prescription after the faradh salah individually thereafter each one should individually make dua for

himself and all muslims at large. Shurunbulali (RA) has himself clarified that it is best to perform the

sunnah salah in a manner which keeps one far away from pride, which is more conducive to

sincerity, be it at home or elsewhere.

ل ی هاط ه و ك ض الك ک ج لػب ا یءح ا ۃ ث بء ز غ ا ؼ هاك ل ؼل ا ح ث ۃ ا زث ک ا جذ ض

ک ی م ہ ك جۃ ملسو هيلع هللا ىلص ػل اظ ب ؼ ۔ ث زذ ! ج ۃ ص وح اكػ ض و ک زار ب ؼل ث ۃ ث زث ک ا

و غ ؿ لی هك و اال ح ؿ ۃ یء بء ز غ ا

ؼل كػب ) لوا ث ا ؼبهف ۲۳ ئ (۴۰۹ ۔ ۳ اا

At another place he mentions: "In many places congregational duo after the fardh salah whilst

raising the hands has become common. This was not found in the time of Nabi (Sallaho Alaihe

Wassallam) 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."

ہ ہ ہے هاط ع ال ک ے و ے پ ؼل ک ں كػبء ث ی زلی ث و بى ی ی ہ ب طوػ ک ے ا ل ک بث زے پ هہ

ں ہ ۔ ہ ی ک ک لی ک ے ع ی عب وهد ک ہ ی ر ب ث ے ا ے ہ کب پ ب ا وا اٹ غب ث ب عبر

ے۔ ہ ہ ک ب ے ث ث کہ ہے ا ث بث الػ ه ب ۔ ہے ا زلاء اه ا ب اه طہ ک ال هاث ے و و پ ز پ ف ہ

ب ئے ہے عبر ں كػبء ا ب ی ا زلاء ک لی اه اه بث وهی پ ں۔ ہ چبہے و ر ز ے كػبء ق وک ب ک ا

ے ے ہ پ ے اٹ چبہے اه عبئ ے ر ے مم اپ ن ک و طبث ک ك ب كػبء ر ور ے۔ ک هہ

ؼل كػب ) لوا ث ا ش ؼبهف ۲۵ ئ ؾل (۳۱۸ ۔ ۳ اا

Maulana Manzoor Numani (RA) 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 duo as he wishes."

هلل ه ہ اه ملسو هيلع هللا ىلص ا ؾبث ؼ بث ہ ر ائ ا ك هلل ه ا ں ػ ی ے ک ہ هد و

ں ہ ہ ں كػب ہ ک و زلی اه ک و وف ہے۔ ک

ہ ہ فال ہ وہ ک ے وعہ طو ے ک زالئ ے ث وہ ہ ے كػب طو اه ہے فالف ک هلل ه اه ملسو هيلع هللا ىلص ا

ہ ؾبث وا ی ک ذ ک ے ی ک ے۔ فالف ث ے ا ہ ئ ں ؽبالد ػب ے ا بة ز ے اع وک ب ک زلی ا و

ت ں، كػب گ ب بں ی ہ ؼہ فب ک ه و هہ عہبں پ نک ل لب ہ ں ی ہ ئ ک ک ق ا كػب

وے وے اه ک ں ك ہ ک ئ ر وہ ک بہ ں۔ ہ کب) لػب اؽ (۱۳ ۔ ۱۰ ا

Mufti Shafi (RA) mentions: "The muqtadi only saying ameen has not been narrated from Nabi

(Sallaho Alaihe Wassallam) nor the Sahaba (RA), tabieen or uama. In short this method goes

against the teachings of the Quraan, the sunnah of Rasuullah (Sallaho Alaihe Wassallam) and the

sahaba (RA). In such conditions the imam and muqtadi should make silent dua."

ی اة ہ هہ بد ہ ث ں كػبء ک ب ب عو ا زيا ک وے ا ے طوػ ا ک ہ ے ا ک ے فالف ک و ے ک ا طؼ ک

ب ے ک ی ا اه عبئ لذ ک ی قب ے ک عبئ ی ر هد ا ں ی ا وذ ک ی اك ے ک ب عبئ لذ؟ قب

ہ ہے ػو اػل ک ہ ه و ں ك ے ؿه و ے ک ب ؼ ر ہ ہے ہ ب ع ک زؾت ک گ اه ہ ک ا

ذ ہ ك و ب ے اعت غ ں گ ، ک ر غ ا ب و ، عبے ک ں ك کی ل ا ں چ و ظ زی

ں ی ، ہ ہ و پ ظ ہ غل کو ی ہ ہے ک ی ک ذ ک ؼ ے ک ے ؽب و ہ ہ پ غل کو غب ب ث ش ال ؽل

ے ذ بث گو ہے ص و ی پ ب ث ا لہ اث بى ؽ ے ؼل ک ا ث کوہ ک ے بر و ں ك کی اه ہ عہ ا

و بی ػالہ ث وف ی ہ ہے ں ا ک ب ز ہ ہے اؽ ا ػا ک ذ ک ہ ك و ب ہ اعت ں۔ غ

بچہ زبه چ ی كهق ۃ ب ػ ب ں ح ای) ہے غل کو کوہ (ا ؼل ر ح ث ا ۃ ال غ ا

ب ول ز ؼ ۃ جۃ ا اع جبػ ک كی کوح ا ب ك بی ه ب ا ؼ ل ت و ح ػ کوہ ا ك ال

غب ب ا ول ز ؼ ۃ جۃ ا اع جبػ ک كی ہ کوہ ا بی) ل ؾش ۵۲۴ ا ع ہ ث غل کو )

ے ا بف ب ؼ ر ے ہ ہ ب ع ک ب اعت ک ذ ہ کہ ہ زؾت ث ب جبػ و ہ ہ اگ ب ز اؽ ہ

ہ ک ػا ک غ اعت ا ں ے گ ے ا ر غ ب ے ک ب عبئ کوہ ہ گ ب ہ ی ۔ ہے عبر كػبء طوػ ا

ی عوی ہ ث بك ے ى ہ بك عبءى ى زی ہ ک و ہے کب پ زيا ا له ا ا ہ ه ی فالف ک ہ ہ کہ ہ ل ث ي

ہ ہ ے فالف ک و ے ک و ا و پ ک زوا اه ب اػ ہ عبے ک ی ا ػالذ ہ ہے ک ا ک ب ک

ب اعت ے ف ور ں ک کب ہ وک ا وهی ر ے۔ ہ

لبظبد) (۱۵۴ ۔ ۱۵۳

Maulana Moseehullah Khan (RA) 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 (RA) mentions that it is

makrooh. According to Allamah Shami (RA) 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 necessary to leave it out."

ا ک ک ے و ے ک ؼل ک و ث ل ی هػ ر ؼب ں ا لهعہ جبهد م ی ػ ں ع ؼ و ر

ہ ہے بعل ک ں ق ب ل ث ے ث ب كػبء و لػذ ک ی) ہے ث ؼ ں ك ی بد ا لا ث ب پ و ک

وع ع ے ذ بث ں ص ہ ۔ لػۃ ک ۃ ث ال ۃ ک ال ی به ك ی ۔ ا ؼ و لػذ ہ ی ث واہ و اه ے گ ہ

ی واہ ں كىؿ گ ے ے ی عب جبهد ہ ( ہے ا ہ ػ :ہے

وی بک ا ر ل ى ز ؼ واؿ ی ا لػب ك ی ا غاغ ك ال ا له ؼا ا ع ز لػ ث

غ د هك ی ا لػبء ك ا ک ک ی م بعل ك ا

"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."

ا بى : ے ؼل ک ب كػبء ع ث ے ا ک بر زے گ ب ں ں ا ہ ب ہ ئے ک ب چبہ ی ع و كػبء ہ

گے؟ ب

گے چبہے كػبء ع :عاة ب ہ وهی ں ہ ہ ب ک ی ا ہے۔ كػب ک ک

زبی) ك ؼ ہ ۲۰۱ ۲ ط كاه ؾا زبه ث ؾ بة هكا لۃ ث ح (۳۸۹ ا ط ا

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 duo he wishes. It is not necessary to follow the imam.

لوم ۃ غ ا زت (۴۹۱ ۔ ۴ ط) ۔ ا ک ۃ كاها ؼ ا

وح ک ک ب بء عبػۃ ؼ هلل هؽ ا ۃ ا بعل الء غبػبد ا لػبء ا ت ا و اد ػ بد ا زث ک عوا ا

و ؾب غ ز غ نا ك ول االب ز ی ا الح ك وف ا ت ک ل طۃ ا هلل ث ی ا ؼب ر

ہ جبك ی ػ ك ؾ ؾ ر ب ی ہ ػ ل لػبء ب ک ث ؼظ ا ر ل ہ ل ل ػ ل ج ك ی ه ؼ

ی هث ہ ك ۃ ن ؾب ضو ا ب اک ؼ ط

"Imam Malik (RA) 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."

ۃ (۱۲۷ ۱ ط) ۔ اال ؼوك كاها

زبه ب اف ال ب وا ا ا نک هلل ؼل ا واف ث الح اال ب ا ل ق و نک ا

Imam Shafi (RA) mentions: "I prefer for the imam and muqtadi to make zikr after salah and they

should make it silently."

و بى ك ے ؼل ک ی كػب ث ذ ک ل ب ک ی ک ئے؟ ہ چبہ

ؼ : ب ث بؽت ا و بى ہ ے ؼل ک ی كػبء ث ں ػوث زے گ ب ں۔ ب ہ ں اهك ک بگ زے ک ں ب ہ

ں؟ ہ ي ہ ی ں ث زبئ ہ ث و كػبء ک ز ی ق ئے ہ ب چبہ جی؟

و :ط بى ك ے ؼل ک و كػبء ث ز ی ق ئے ہ ی اه چبہ ی ک ئے عب ے چبہ ے اپ و طه اپ ع پ

ق ی ؽبعذ ع ک ئے ا ہ وے كػبء ک ی ک لب ػوث ہ ا ل ہ ے ث ہ ہے ں۔ ک عبئ

(Aap Kay Masail 2/272)

Maulana Yusuf Ludhwani (RA) upon being asked the method of making duo 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."

زغت ی لػبء ك لب ا غ ء اف د هك لػۃ ا ؼل كػب) ث ث لوائ زبی ۳۱ ا ۃ ك واع ۷۲)

Allamah Sirajud Deen (RA) mentions: "Loud dua is an innovation."

ؼ ہ هہے ا و ک بىں ك ے ؼل ک ہ ث بعبد ه ع كػب ں ع ہے ب زلی ا و ت و ک

بر ے ہ بر ں۔ اٹ ب ہ ب كػبء ا ور زلی اه ہے ک و زے ہ ں ک وع ہ چ اه چ ث ں ث ل ث

ے زے ا ہ ں ک ز اه ہ ے ف و ہ پ ب ا اهؽ واؽ وہ ا زے ؿ ہ ں ک ک اه ہ بى ا

ی بعبد ک زے ہ ں ک ہ ہ لبے ، ملسو هيلع هللا ىلص ف ل اءۃ اه ها زل ے غ ذ بث ں۔ ص ہ ا

بهے ں ث ئ ی ک ی ث ک ی ه ش ک ذ ؽل بث ں ص ہ ہ ؼ ؾ ہ ق ؼ ہ ع بچہ ۔ جغ چ ز ر

ال ے ر و ے ک واد ا و ؽ ہ پ ل ں۔ پ ہ

ؼل كػب) ث لوائ کب ۳۳ ا لػاد اؽ وعۃ ا ( ۱۴ ا

"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 (Sallaho Alaihe Wassallam) nor the Sahaba (RA). No

hadeeth has been established in this regard."

ے بهے ب ے ى بعل اءۃ ک هلل ک ی ا ؼب ذ ر ب لا و ں ك ہ ك ذ ک ی ا ک و ک اه ر ا

ذ لا و ک ک ٹے۔ چڑ و ث بى ہ ے ؼل ک ی كػبء ث ک ک ػی ا ی ی بهائ ی ک ر ے۔ ہ ل ہ ث

ے چ بد ک ہے ک ے ک ں عبر ے كػبء ع ہ ے فالف ک ے ہ ک بر ں ا بى ی بى ک ں

ی ث لاى ف ے ا ر ں ہ جم ع ہ ے ی ہ ے عہ ک ب ے ا بهؽ ک ے ك ے ہ ؼل ک ی ث ی اپ به ہ ث ل ب

بى هی و پ ں۔ هہے ک جہ ہ ؿ ے ه ی ا ی ک وائ ل اه ث لب ی ا ک ظوں ک ے و اع ب ک ك

ے۔ ہ

(۵۷۸ ۳ ط ۔ ؼبهف)

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 which besides going against the etiquettes of dua it

also causes disturbance in the salah of the late comers."

كا غ ک ں ہ ب ب ک زيا عبر وبكی ا ز ب اػ ی ػ غ ک ب ب ک ے۔ عبر زيا ہ وبكی ا ز ہ اػ ہ ہے ا ک

وهی ک غے زيا اه ی ا ہ ػ ہ ہے ے ا ک وک ک و ر ں۔ الذ پ و ک

زبی الاك) ل (۳۰۸ ۵ ط ۔ ا

Maulana Ashraf Ali Thanwi (RA) 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."

هی و اث ػ عو ؼ اث غ ا عو د هك لػبء ا ب زلاء ث به االػ ا ا و ی ث ؼب ر ال ا ؾت

۔ زل ؼ ا

ی هػ) ؼب ( ۱۳۹ ۸ ط ا

Ibn Jarir (RA) narrates from Ibn Jurayj (RA) "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."

جل زبػ ػ ل ا ح اث ؿل

ؼ ب اما ۃ اؽل ه ث ہ ف ن ئۃا جۃ زوک زياب ا کبه غ ا ی ا ب ػ وک ناک ر ال فطب ك

وو ػ

الس) ص بئ ی ه جبة ك زؾ لػبء ا (۳۷ ا

Sheikh Abdul Fattah Abu Ghuddah (RA) 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

M. Ishaq E. Moosa, Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darullftaa, Madrassah In'aamiyyah

The ulama should first educate their congregation on the sunnah method of Adhkar after salah and

gradually inform them that the congregational dua is not compulsory and was not practised at the

time of Rasulullah (Sallaho Alaihe Wassallam).

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.

http://www.central-mosque.com/fiqh/collectivedua.htm