The question I want to propose which has been bugging me is that: Making dua after salah in a jama’ah is this bid’a? Because according to some people Muhammad SAW never did dua in a jama’ah and I am confused in this matter.In the name of Allah, Most Compassionate, Most Merciful,
The answer to this question will be given in three parts. The first deals with supplicating (dua) after obligatory (fard) prayers, the second looks at raising the hands whilst supplicating and the third part discusses the issue of supplicating collectively (in Jama’ah).
As far as the first issue is concerned, which is to supplicate after the Fard prayers, it is an established fact that to supplicate and make Dua after the various Fard prayers is an act of Sunnah. This was the practise of the blessed Messenger of Allah (Allah bless him & give him peace), his Companions (Allah be pleased with them) and the pious predecessors (Allah have mercy on them).
Some evidences in this regard:
1) Abu Umama al-Bahili (Allah be pleased with him) narrates: The Messenger of Allah (Allah bless him & give him peace) was asked as to which supplication (dua) was most quickly accepted? He replied: “In the middle of the night and after the obligatory (fard) prayers.” (Sunan Tirmidhi, 5/188 with a sound (hasan) chain of transmission).
2) Mughira ibn Shu’ba (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to supplicate three times after every prayer. (Recorded by Imam al-Bukhari in his Tarikh al-Awsat)
3) Thawban (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace), after completing his prayer, used to seek forgiveness from Allah thrice and say: “O Allah! You are peace, from you is peace, You are exalted through Yourself above all else, O Majesty and Beneficence.” (Sahih Muslim, 5/89)
4) Mughira ibn Shu’ba (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace), used to say after completing his prayer: “There is no god but Allah, alone without partner. His is the dominion, His is the praise, and He has power over all things. O Allah, none can withhold what You bestow, none can bestow what You withhold, and the fortune of the fortune avails nothing against You.” (Sahih al-Bukhari, 11/133 & Sahih Muslim, 5/90)
5) Muadh ibn Jabal (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said to him: “I advise you O Muadh that you don’t leave the following words after every prayer: “O Allah, assist me in remembering you, showing gratitude to you and worshipping you in a good manner.” (Sunan Abu Dawud, 2/115 & Sunan Nasa’i, 3/53)
The above are just some of the narrations that encourage supplicating to Allah after prayers, both obligatory and optional. There are many other such narrations which I have refrained from mentioning, as not to prolong this article.
Raising the hands whilst supplicating
Raising the hands whilst supplicating is also a Sunnah of our beloved Messenger of Allah (Allah bless him & give him peace). There are general narrations that indicate that the hands should be raised whilst supplicating, and then there are narrations that specifically relate to raising the hands whilst supplicating after prayers.
Some general narrations:
1) Ali ibn Abi Talib (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Raising the hands (whilst supplicating) is from the humbleness, regarding which Allah Most High said: “We inflicted punishment on them, but they humbled not themselves to their lord, nor do they submissively entreat.” (Sunan al-Bayhaqi & Mustadrak al-Hakim)
2) Salman (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah is inhibited and too beneficent that when an individual raises his hands, He rejects them empty and deprived.” (Sunan Abu Dawud, 2/1105 & Sunan Tirmidhi, 5/217)
3) Malik ibn Yasar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “When you ask Allah, ask Him with the palm of your hands, and don’t ask Him with the back of the hands.” (Sunan Abu Dawud, 2/104, & Musnad Ahmad with a authentic (sahih) chain of transmission)
4) Umar ibn al-Khattab (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace), when he used to raise his hands in supplication, he did not place then down until he wiped his face with them.” (Sunan Tirmizi, 5/131)
Narrations specific to raising the hands whilst supplicating after prayer:
1) Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “There is not a servant of Allah who raises his hands after prayer, then says: O Allah, my Lord, Lord of Ibrahim, Lord of Ishaq, Lord of Ya’qub, Lord of Jibril, Lord of Mika’il, Lord of Israfil, I ask You that answer my prayer………….except that Allah takes it upon himself not to reject his (raising) of hands empty.” (Recorded by Ibn Sunni in his Amal al-Yawm wa al-Layla, P. 38)
2) Abdullah ibn Zubayr (Allah be pleased with him) saw a person raising his hands and supplicating before he completed his prayer. When he ended his prayer, he said to him: “The Messenger of Allah (Allah bless him & give him peace) never used to raise his hands until after completing his prayer.” (Recorded by Tabrani in his al-Mu’jam, and authenticated by al-Haythami in Majma’ al-Zawaid)
3) Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) raised his hands after making salam, and then whilst facing in the direction of the Qiblah, he said: “O Allah, …. liberate the weak Muslims from the hands of the non-believers.” (Recorded by Ibn Abi Hatim & Imam Ibn Kathir in his Tafsir)
4) Abu Wada’ah (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The (optional) prayer of the night should be performed in sets of two Rak’ats, meaning you recite the Tashahhud after every two Rak’ah, express devotion and humility in your supplication, raise your hands and say: “O Allah, forgive me”. Whosoever fails to do so, his prayer will be incomplete.” (Sunan Abu Dawud, 2/40 & Sunan Ibn Majah, 1/419)
There are many narrations that relate to the raising of hands whilst supplicating, both general and specifically after prayers. The great Jurist, Hadith expert and scholar, Imam al-Suyuti (Allah have mercy on him) mentions in his Tadrib al-Rawi that there are approximately 100 narrations with regards to raising the hands whilst supplicating, even though they concern separate incidents, thus reaching the level of certainty (Tawatur bi al-Ma’na). (See: Tadrib al-Rawi, P. 461)
Supplicating collectively
Supplicating collectively is also not foreign to the Qur’an and Sunnah. There are many proofs for the collective dua in the Qur’an and Sunnah, both inside and outside Salat.
1) Allah Most High said to Sayyiduna Musa and Sayyiduna Harun (peace be upon both of them):
“Accepted is your prayer (O Musa and Harun)!” (Surah Yunus, 89)
The reports from the Companions and Salaf concur that the modality of this supplication was that Musa (upon him be peace) supplicated while Harun (upon him be peace) said Amîn, as narrated by the Imams of Tafsir from Ibn Abbas, Abu Huraira, Abu al-Aliya, Abu Salih, Ikrima, Muhammad ibn Ka’b al-Qurazi, Rabi` ibn Anas and others. (See the Tafsirs Ibn Kathir (2/656) and al-Suyuti’s al-Durr al-Manthur (3/315).
2) Habib ibn Maslama al-Fihri (Allah be pleased with him) narrates that I heard the Messenger of Allah (Allah bless him & give him peace) say: “No group of believers assemble, one of them supplicating while others saying Amîn, except that Allah answers their prayer.” (Recorded by Tabrani in al-Mu’jum al-Kabir, 4/26 & Hakim in his al-Mustadrak, 3/347 and he classed it as authentic (sahih)
3) Anas ibn Malik (Allah be pleased with him) narrates that a villager came to the Messenger of Allah (Allah bless him & give him peace) on Friday and said: “O Messenger of Allah! The livestock are dying, the dependents are dying, and the people are dying! Whereupon the Messenger of Allah rose his hands in supplication and the people raised their hands in supplication with the Messenger of Allah…..” (Sahih al-Bukhari, Book of supplications).
4) Abu Shaddad narrates while Ubada ibn al-Samit was present and confirmed him (Allah be pleased with them both): “We were in the house of the Messenger of Allah (Allah bless him & give him peace) when he said: “Is there any stranger amongst you?” He meant one from the People of the Book. We said, “No, O Messenger of Allah”. He ordered for the door to be shut and said: “Raise your hands and say Lâ ilâha illAllâh. We raised our hands for a while. Then he said: “O Allah! Truly You have sent me with this phrase and promised me Paradise for it. Truly, You do not break the trust”. Then he said: “Be glad, for Allah has forgiven you.” (Recorded by Imam Ahmad in his Musnad, 4/124, Tabrani in Mu’jam al-Kabir & classed by Haifidh al-Munziri to be sound (hasan).
The above and other narrations are clear proof on the fact that to supplicate collectively is not against the Sunnah or an innovation (bid’a). This relates to supplicating inside or outside prayer.
In light of the above, it becomes clear that to supplicate collectively after prayers is not an innovation rather something that has been proven from the Sunnah. There are evidences that one should supplicate immediately after obligatory prayers, and that raising one’s hands whilst supplicating is also a Sunnah, and finally collective supplication is also established in the Sunnah.
Now, keeping these three types of evidences in mind, if one was to supplicate with the Imam and the other followers, then there is nothing wrong in doing so. We don’t need an explicit Hadith that says, to supplicate after Salat, whilst raising your hands and in congregation is Sunnah, rather, combining the three types of evidences are sufficient to prove its authenticity.
For example, The Imam supplicates after obligatory prayers because this has been clearly mentioned in the Sunnah, with raising his hands, as that has also been established by the Sunnah, and the followers joined him, as supplicating collectively has also been proven in the Sunnah, then I don’t see where the problem lies.
Moreover, if all the worshippers supplicate simultaneously after Fard prayers, then automatically there will be collective supplication.
Having said that, it must be remarked here that the status of collective supplication after obligatory prayers is Mustahab or Sunnah. Many individuals seem to believe that the supplication is an integral part of Salat, thus the one who does not supplicate is doing something which is wrong.
This belief must be avoided, as to supplicate after a prayer is not obligatory. If an individual does not supplicate, then he should not be rebuked or looked down upon. People must be left free to do what they want. For this reason, some of the scholars have stated that it would be better if the supplication was left out once in a while so that the concept on ‘necessity’ is removed from the minds of people.
This supplication can be carried out loudly or silently. However, it is preferable to supplicate silently, as Allah Most High says:
“Call on your lord with humility and in private.” (al-A’raf, 55)
In it stated in the Hanafi reference book, al-Bazzaziyya:
“If the Imam supplicated loudly with the followers, then there is nothing wrong in doing so, so that people learn the Qur’anic and Prophetic supplications. When they learn them, then supplicating loudly would be wrong.” (al-Bazzaziyya)
In conclusion, there is nothing wrong in supplicating and making Dua collectively after Fard prayers. However, one should not regard it as necessary or in any way part of Salat.
And Allah knows best
Muhammad ibn Adam
Darul Iftaa
Leicester , UK
This answer contradicts the following which appears to be more correct
http://www.al-inaam.com/fataawa/dua_hands.htm
السلام عليكم
Dear Brother in Islaam, if it appears more correct to you then follow it. When you can decide what is wright and what is wrong then why are you asking and wasting your time and ours as well?
مع السلامه
By: Abdullah on June 18, 2008
at 12:13 am
Asalamu Alaykum Wa Rahmatullah
No disrespect to Mufti ibn Adam Sahab (who’s really a blessing for the Ummah living in the West). But I was never fully satisfied of this answer, because it kind of fails to hit the nail on it’s head. The verdict by Darul Iftaa In’amiyyah is a brilliant research and it’s citing as well many major Deobandi Ulama’s views on the topic. May Allah guide us all.
وعليكم السلام
باسمه تعالى
Dear Brother in Islaam, it has already been stated in reply to Question NO. 59 that in reality there is no contradiction between the Fatwah of Mufti Ibn Adam and Fatwah issued by In’amiah. Both the Fatawas state it clearly that the collective Du’aa after Farz Salaah is not a part of Salaah and one should not regard it necessary. Therefore, people are at liberty to join the Imaam in Du’aa or not and one who does not join should not be rebuked or looked down.
والله اعلم
By: True Life on June 20, 2008
at 5:03 pm
وعليكم السلام
You’re correct respected brother, please forgive my blank ignorance. Jazak’Allah khairan.
السلام عليكم
May Allaah reward you for accepting the truth! This is the character of a true believer that he submits himself before the truth.
والسلام
By: True Life on June 30, 2008
at 6:16 am
Doing Dua in this manner after salah is bid’ah idaafiyyah as Imam Shatibi identified in his work al-i’tisam. What mufti said here that three evidences combined is sufficient to prove its authenticity is not a valid argument as authenticity in worship requires specific evidence.
السلام عليكم
Dear Brother, apart from abundant Ahadith on the significance of Du’aa after Farz Salaah, what specific proof do you have to regard this Sunnah as Bid’ah? To regard any Sunnah as Bid’ah is no less than changing in religion. May Allaah ﷺshow all of us the straight path, Ameen!
والسلام
By: Harris on July 2, 2008
at 1:54 am
Salam
The manner I was referring to is congregational dua on a continuous basis as we see it today. I would be glad if you show me a website containing the specific ‘abundant Ahadith’ you mentioned for congregational dua after fard salah. Imam Shatibi already mentioned a hadith which contains that solitary dua was performed after fard salah.
By the way, I said that Imam Shatibi in his work al-I’tisam was the one who said this act was a bid’ah idaafiyyah. He did not say this is a bid’ah haqeeqiyyah (normal bid’ah like celebrating and 27 rajab that have no basis in the Shariah at all).
bid’ah idaafiyyah is identified as a legal act (like dua) that has an element added to it that is not part of the sunnah, but it is considered to be sunnah or done in a way that people think it is a sunnah.
We are all aware that an Imam not participating in this practice results in his rebuke as if this act was obligatory.
One must understand that treating a non-obligatory act as obligatory (as is the case in congregational dua after salah IF it was to be proven as sunnah) is Haram.
Shukran
وعليكم السلام
Dear Brother in Islaam, go through the books of Ahadith, you will find bundant of Ahadith on the significance of Du’aa after Farz Salaah. Go through the article with free-mind and try to understand what it aims at. If you are already occupied with a thought then you can not judge freely. May Allaah grant us ability to understand and think properly!
والسلام
By: Harris on July 12, 2008
at 2:49 am
In Islamic law, the claimant has to prove, not the negator. As you, brother, are claiming (as did Mufti in the article, which by the way I read with an open mind) that it is Sunna to do CONGREGATIONAL Dua after Salah, then instead of asking me to sift through the books of Ahaadeeth, you should be burdened with speaking the truth which you believe in and you should provide specific evidence for ‘CONGREGATIONAL dua after salah’.
I already know there are some Ahaadeeth specifically on dua after salah (as mentioned in the article), but not dua after salah in congregation (which has the addition of CONGREGATION) and needs to be proven.
Judging freely comes after being provided with evidences, for and against. Imam Shatibi committed the whole of the second volume of al-i’tisam on this subject to disprove that CONGREGATIONAL dua after salah is not sunna. Of course, if you can bring one tangible hadith to disprove what he said, it would be an honour to leave what Imam Shatibi said and practice upon that Hadith.
By the way, the reason why we should ask for a specific hadeeth here (which is done as a specific sunna) is that many scholars have criticised some acts that are generally good acts, but the way they were done attracted criticism. Like durood ibrahim before/after azan, or to add the word ’sayyidina’ in durood ibrahim in salah, or to do dua in salah after finishing the quran, or special worship on 27 rajab, etc.
Sorry if I went on long here. Wassalam
السلام عليكم
Dear Brother in Islaam, you speaking of Islaamic law but I am surprised that you are not aware even of the basic etiquettes of Islaam. Islaam teaches to greet a Muslim brother before communication. However, I requested you to go through the article thoroughly because Mufti Adem has provided at least 4 proofs from the Qur’aan and the Ahadith on the permissibly of collective Du’aa in side the Salaah and outside as well. These are sufficient enough for a wise and sound person. But your mind is preoccupied and therefore you do not like to read and understand something which goes against your thought. If you are influenced by Imam Shatibi, then follow him and make him your ideal. None will stop you from doing so. Think freely and judge freely. This is the sign of a good Muslim and humanbeing.
والسلام
By: Harris on July 19, 2008
at 4:54 am
Salam Alaik
The four Hadith Mufti mentioned are not specific enough to prove that congregational dua after fard salah is a sunna. Yes, congregational dua is a general sunna and a good act which can be performed anytime, but to do it after every salah in the manner which we see is the same bid’ah idaafiyyah which scholars like Shatibi warned against.
There are specific things that the Prophet did after Salah which are indeed specific Sunnas, such as the various Zikr narrated in the books of Hadith, and solitary dua as narrated in Hadith as well. In Sahih Muslim, the Prophet didn’t sit longer than the dua:
اللهم أنت السلام…
and in Tabarani and Bayhaqi: the Prophet stood up after Salam, whilst Abu Bakr shot up after Salam as if he were on boiling stones
Bayhaqi: Kharijah disliked for Imams sitting (long) after Salam
Bayhaqi: Ibn Umar: the (prolonged) sitting is Bid’ah. (جلوسه بدعة)
The Four Imams never mentioned this practice too as a good act, nor did they refute it because it was not present in that era, or else it would have been mentioned somewhere in some classical text.
But maybe you’re right. I am preoccupied with all the above thoughts, and I can’t come to a wise and sound person’s conclusion. Maybe I am ‘influenced’ by none other than Shatibi, who is probably the first scholar to talk about the detailed specifics of this topic.
But I’m getting the picture from your wording that you do not affirm the concept of classifying bid’ah into Bid’ah Idaafiyya and Bid’ah Haqeeqiyya. Maybe you should consult your local scholar about the principles Imam Shatibi discussed (like I did with my local Maulana). If he denies this classification and you believe him, maybe you shall be excused.
But remember if you do not affirm this classification, then, as an example, perhaps doing congregational dua whilst standing on the day of Arafa for non-Haajis (like people used to do before) would not be a bid’ah at all as well, because of the same Ahadeeth Mufti mentioned in addition to the Hadith of duas on Arafa, all of which combined make this act sunna for non-haajis as well (even though this type of practice is condemned by Malik, Layth, Ataa and others including Hanafi and Hanbali scholars). This is just the first consequence of not believing in this classification.
May Allah guide me and you.
Wassalam
وعليكم السلام و رحمة الله و بركاته
Dear Brother in Islaam, I think you happened to sit with your local Maulana but did not lisent to him attentively. Alhamdulillah, I have been sitting in the company of Ulamaa since my childhood. I can get what Shatibi meant by Bid’ah Idaafiyyah. It is the same Imaam Shafi meant by Bid’ah Hasanah and Umar Ibne Khattaab by what a wonderful Bidah is. All are based on the literal meaning of Bid’ah. Since Bid’ah literally means innovation. What I am trying to convey is that the Bid’ah as per its Shariah meaning has no classification and is rejected.
Bid’ah in Shariah refers to the innovation in religion. The Nabee of Allaah ﷺis reported as having said, “Whosoever innovates a good path gets its rewards and the rewards of those who follow this, and whoever innovates a wrong path gets its sin and the sin of those who follow it” He is also reported to have said, “Whoever innovates a thing in the religion which is not from the religion, is rejected.”
Based on the above-stated Ahadith, Fuqaha mention that the innovation in religion is Bid’ah while the innovation for the religion is not Bid’ah rather desirable. Any invented act or path in the religion that is followed for the same purpose as Shariah is supposed to be followed while it has no basis in the religion such as Azaan and Iqaamah for Eidain, performing optional prayers in congregation and so on are Bid’ah. But the innovation made for strengthening the teachings of Islaam such as compiling the Glorious Qur’an, Ahadith, the books of Fiqh and translating the Glorious Qur’aan and the Ahadith etc are not Bid’ah but desirable. Therefore, the innovation for religion can not be termed as Bid’ah. Whoever termed this type of innovation as Bid’ah is as per the literal meaning.
والسلام
By: Harris on July 25, 2008
at 3:37 am
Discussion erased.
Assalaamu alaykum
Brother Zaeem as Salafi, i would firstly like to inform you that shariah is not based on personal feelings and deductions but rather on proof and scholarly research. To have your views aired , i would like to know your qualification in matters of Shariah and thereafter we would have a discussion based on addila Shar’eeyah on this site or anytwhere else inshaALLAH, for the benefit of all. I, Mohammeed Hoosein Adam, The princpal of the Institute invites you to bring forward your qualification and thereafter we could discuss the issue with proofs brought forward rather then our insignificant views.
Jazaakumullaah Khairan.
Wasalaam
(m.h.adam)
By: zaeem as-salafi on October 3, 2008
at 5:42 pm
Salam
Are you implying that Bid’ah Idaafiyyah is the same as Bid’ah Hasanah?
Wassalam
وعليكم السلام
باسمه تعالى
Go through the previous discussions.
والسلام
By: Harris on December 25, 2008
at 4:06 am
Salam.
I was referring to when you said: “I can get what Shatibi meant by Bid’ah Idaafiyyah. It is the same Imaam Shafi meant by Bid’ah Hasanah and Umar Ibne Khattaab by what a wonderful Bidah is.”
So does this mean that Bid’ah Hasanah and Bid’ah Idaafiyyah are the same? Can I just have a sincere answer please rather than something along the lines “Go through the previous discussions”. Wassalam
وعليكم السلام
Dear Brother in Islaam, I was also referring to the same discussion you referred to. The answer to your question is mentioned there. Go through that discussion, you will get your question answered.
والسلام
By: Harris on December 27, 2008
at 5:04 am
Salam. Why can’t you just give me a yes/no answer instead of referring me to the previous discussion. I would like something to progress this discussion we are having. Your transparency would be much appreciated. So can you answer teh first and one of the two questions following the first please?
1. Are Bid’ah Hasanah and Bid’ah Idaafiyyah the same?
2. If no, then what does your statement: “I can get what Shatibi meant by Bid’ah Idaafiyyah. It is the same Imaam Shafi meant by Bid’ah Hasanah…” mean?
3. If yes, then is Dua after Salah Bid’ah Hasanah? (in which case it would also be Bid’ah Idaafiyyah)
Waiting for you response. Wassalam
وعليكم السلام
باسمه تعالى
Dear Harris, for your kind information, ‘Salaam’ is not a form of Islaamic greeting. Either say, السلام عليكم or سلام عليكم. As for your question no. 1 and 2, we have discussed earlier and hence don’t want to waste any more time. Concerning the 3 question, Du’aa after Fard Salaah is neither Bid’ah Hasanah nor Idaafiyyah. It is an act of Sunnah.
والله اعلم
By: Harris on January 1, 2009
at 7:39 pm
Assalamu Alikum,
Hazrat Mufti Mohammeed Hoosein Adam, Subhanallah, I’m really pleased with your humble and polite way of answering.
Please Dua from Allah to give me such polite and intelligent way of answering, Ameen.
Please, also dua for my family.
wa salam.
By: Zubair on March 10, 2009
at 8:06 am