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Thread: Dua after Fard prayer?

  1. #1
    Anathema Array CosmicPathos's Avatar
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    Default Dua after Fard prayer?


    Assalam Alaikum,

    I usually raise my hands to make dua after my fard prayer. I mostly pray my fard at home due to transportation issues and I do not go to the mosque for that.

    Now I've come across a fatwa on Islamqa which states that doing this act of making dua by raising hands after fard salaat is bidaah. This has gotten me worried because if it is bidah then that might explain why my duaas have never been accepted ....

    I need more information on this if someone can help me out.

    After fard salat (i.e. after saying salam), some people make Dua while others say only Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa or Shafai.
    Can we make dua'a after salat.
    Can we make dua'a with the imama after salat alltogether.

    Praise be to Allaah.
    It says in Fatawa al-Lajnah al-Daa’imah:

    Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands, whether that is done by the imam alone or a member of the congregation alone, or it is done by them both together. Rather that is bid’ah, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or any of his companions (may Allaah be pleased with them) did that. With regard to making du’aa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that.

    Fataawa al-Lajnah al-Daa’imah, 7/103

    The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is it proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or not?

    They replied: It is not proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them after the salaam of an obligatory prayer is contrary to the Sunnah.

    Fataawa al-Lajnah, 7/104

    The Committee also stated that saying du’aa’ out loud after the five daily prayers or regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a reprehensible innovation (bid’ah), because it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did anything like that. Whoever makes du’aa’ after the obligatory or regular Sunnah prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah, and for those people to accuse those who disagree with them of being kaafirs and not belonging to Ahl al-Sunnah wa’l-Jamaa’ah, is misguidance, ignorance and a distortion of the facts.

    Fataawa Islamiyyah, 1/319

    And Allaah knows best.

    http://islamqa.com/en/ref/21976/obligatory%20prayers


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    Abu Sulayman Umar Array أبو سليمان عمر's Avatar
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    Default Re: Dua after Fard prayer?


    Jazak Allahu kahyr akhi AabiruSabeel i honestly thought it was a bidah period made me go home and read up on it and i was wrong may Allah Forgive me Ameen
    inshallah must look into it more


    inshallah i will leave you with this


    1st Manner: Asking Allah alone

    Allah (I) says:

    “Do not make du’a to anyone alongside Allah.” (70:18)



    Allah (I) says:

    “Say (O’ Muhammad): I make du’a unto Allah only, and I ascribe unto Him no partner.” (70:20)



    The Prophet (may Allah praise him) said:

    “Du’aa[1] is worship”

    Making du’a is an act of worship; directing, one’s worship to other than Allah alone is an act of major shirk.



    2nd Manner: Praising Allah at the beginning of the du’a and asking Allah to praise His Prophet at the end of it.

    Fudalah b. 'Ubaid reported that the Prophet (may Allah praise him) heard a man supplicating during prayer: the man prayed “O Allah, forgive me and have mercy on me.” So the Prophet (may Allah praise him) told him,

    “You were hasty. When you pray, praise Allah, ask Allah to exalt my mention, then ask Allah.”

    Another man praised Allah and asked Allah to exalt the mention of His prophet (may Allah praise him) so he (may Allah praise him) said:

    “O supplicant, ask Allah and your prayer will be answered.” [Narrated by at-Tirmidhi]

    Buraidah reported that the Prophet (may Allah praise him) heard a man saying, "O Allah, I ask You, I bear witness that there is no god but You, the One, the As-Samadh (the One upon Whom all creatures depend). He begets not, nor was He begotten; and there is none like unto Him." The Prophet (may Allah praise him) said,

    "You have asked Allah by His Greatest Name. When one asks Him by this name, He gives, what one desires, and when supplicated by this name He answers." (Reported by Abu Dawud and Tirmidhi, who regards it a sound hadith)

    Ibn Mas`ud (May Allah be pleased with him) said, "Allah does not accept du’a from the conceited, the one who flaunts and the one who is not serious, (He accepts only) from a person who praises and asks from his heart."





    3rd Manner: Repenting to Allah

    The person should repent for all of their sins and sincerely beg for Allah’s forgiveness.



    4th Manner: Yaqeen (Certainty) and not being hasty

    The person should be certain that their du’a will be answered. The Prophet (may Allah praise him) said:

    “Ask Allah with certainty that He will answer your prayers, and know that Allah will not accept the supplication from an absent heart.” (at-Tirmidhi)

    The Prophet (may Allah praise him) said:

    “When you ask Allah, ask with confidence.”

    Abu Hurairah also reported that the Prophet (may Allah praise him) said:

    "None of you should say, 'O Allah, forgive me if You wish, (or) O Allah, have mercy on me if you wish.' Rather you should be firm in your request, for (Allah does whatever He wishes) and no one can force Him to do otherwise."

    Some of the early Muslims used to say that the supplicant should be like a child when you ask Allah, crying until you are answered.

    Abu Hurayrah reported that the Prophet (may Allah praise him) said:

    “The person’s supplication will be answered unless he asks for sin or severing the ties of kinship, except if the person is hasty.”

    Then the Prophet (may Allah praise him) was asked about hastiness. So the Prophet (may Allah praise him) described it as:

    “The person says, ‘I asked, and I have not seen the answer.’ Then he leaves dua.” [Muslim]

    `Umar (May Allah be please with him) said: "I do not carry the worry of acceptance but the worry of du’a. If I am inspired on how du’a is made, acceptance will accompany it."

    `Aisha (May Allah be pleased with her) said: "No believer makes du’a and it is wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does not get frustrated."



    5th Manner: Asking Allah three times

    Abdullah ibn Mas'ud reported that the Prophet (may Allah praise him) loved to repeat his supplication three times, and pray for forgiveness three times. (Abu Dawud)

    The Prophet (may Allah praise him) said:

    “If you ask Allah for the Jannah (The Heavenly Gardens) three times, the Jannah will say, ‘O Allah, make him enter Jannah.’ And if you ask Allah to protect you from hellfire three times, hellfire will say, ‘O Allah, protect him from the hellfire.’”



    6th Manner: Asking in secret and supplicating in neither a loud nor low voice

    Allah (I) says:

    “A mention of the mercy of thy Lord unto His slave Zakariyyah when he cried to his Lord a cry in secret.” (19:2)

    Allah (I) says:

    “Neither say your prayer aloud, nor speak it in a low tone, but seek a middle course between.” (17:110)

    Allah (I) says:

    “Call on your Lord with humility and in private, for Allah does not love those who go beyond bounds.” (7:55)

    Abu Musa Al-Ash'ari reported, "Once the people raised their voices in supplication. At this the Prophet (may Allah praise him) said:

    'Be easy on yourselves. You are not calling upon someone deaf or absent. You are calling upon one who is All-seeing and All-hearing. He is nearer to you than the neck of your mount. O’ Abdullah b. Qais, shall I tell you a word that is one of the treasures of Paradise? It is: "There is no power, nor any might except with the permission of Allah'' (Muslim & Bukhari)

    Abdullah ibn 'Umar reported that the Prophet (may Allah praise him) said:

    "Hearts are like vessels, some more attentive and capacious than others. When you supplicate Allah you should be certain of being answered, and know that Allah does not answer a supplication that comes from a careless and inattentive heart." (Ahmad)



    7th Manner: Tahaarah

    It is preferred to have wudhu when making du’a.



    8th Manner: Facing the Qiblah

    It is more honorable to face the Qiblah when making du’a if possible. The Prophet (may Allah praise him) went out and prayed for rain and faced the Qiblah.



    9th Manner: To ask Allah by His names and attributes

    Allah (I) says:

    “And to Allah belongs the beautiful names, so invoke Him by them.” (7:180)



    10th Manner: Raising the hands

    Salman narrated from the Prophet (may Allah praise him):

    “Surely Allah is Hayyee, and He loves to conceal the shortcomings of His slaves. If His slave raises his hands, He does not let him go empty handed.”

    Malik b. Yassar reported that the Prophet (may Allah praise him) said:

    "Supplicate Allah while your palms are open and do not supplicate Him with their backs upwards."

    Ibn 'Abbas is reported as saying, "When asking for something from Allah, you should raise your hands opposite to your shoulders; when asking for forgiveness you should point with one finger; and when making an earnest supplication you should spread out both your hands." (Abu Dawud)



    11th Manner: Not consuming the Haraam (unlawful)

    On the authority of Abu Hurairah, The Messenger of Allah (may Allah praise him) said:

    “Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers and the Almighty has said: ‘O Messengers! Eat of the good things and do right.’ And Allah the Almighty has said, ‘O you who believe! Eat of the good things wherewith We have provided you.’”

    Then he (may Allah praise him) mentioned [the case of] a man who having journeyed far was disheveled and dusty and spreads out his hands to the sky [saying] "O Lord! O Lord!" His (the traveler’s) food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully; so how can he be answered?! [Muslim]



    12th Manner: Doing good deeds and asking Allah by one’s good deeds

    Qasim bin `Abd said: "I said to Anas bin Malik: 'O Abu Hamzah pray to Allah for us.' He said: 'Du’a is elevated by good deeds.'"

    Bukhari and Muslim relate the hadîth of the Prophet (may Allah praise him) of the story of three men, who each supplicated to Allah by (mentioning) a good deed they had done earlier in their lives.

    “Three persons of a people before you were on a journey when they were overtaken by a storm; therefore, they took shelter in a cave. A rock slipped down from the mountain and blocked the exit of the cave. One of them said, ‘The only way for deliverance is to beseech Allah and (to mention) some virtuous deed (he did purely for His sake).’”

    One of the men mentioned a good deed which they had done for Allah, and supplicated, “O Lord, if I did this thing seeking only Thy pleasure, then do Thou relieve us of the distress wrought upon us by this rock.”

    The rock moved, but not enough to free the men. So, the other two made similar supplications while mentioning their good deeds until the rock moved enough to free them.



    13th Manner: Asking Allah in times of ease

    The Prophet (may Allah praise him) said:

    “Whoever is pleased that Allah answers his prayers during hardships and difficulties let him make much supplication during times of ease.” (at-Tirmidhi)



    14th Manner: Knowing the best times for du’a

    Some of the best times to make du’a are:

    1) Middle of the night

    The Messenger (may Allah praise him) said:

    "The Gates of Heaven are open at midnight, and a caller calls: 'Is there a supplicant that his supplication may be granted? Is there a petitioner that his petition may be granted? Is there a distressed person so that his distress may be removed?' At that time, no Muslim makes a du'a but that it is answered, except for an adulteress who trades with her body, or a person who gathers his money unlawfully." [Sahih al-Jami' 2968]



    2) At the time of athaan and between it and the iqamah

    The Messenger (may Allah praise him) said:

    "A du'a between athaan and the iqamah is not refused, so supplicate during that time." [Ibn Khuzaymah, Ibn Hibban]

    The Messenger (may Allah praise him) said:

    "Two kinds of du'a are not rejected - or rarely are they rejected - du'a at the time of the call for prayer, and du'a at the time of fighting when the warriors are on the battlefield." [Abu Dawud]



    3) On Friday after 'Asr

    The Messenger (may Allah praise him) said:

    "Friday has twelve periods. Among them is a period when no Muslim asks Allah for anything but He grants it to him. Search for that period late after 'Asr." [Sahih al-Jami' 8402]



    4) When it is raining

    The Messenger (may Allah praise him) said:

    "Two kinds of du'a are not rejected: du'a at the time of the call for prayer, and du'a during rain." [Abu Dawud]





    5) A parents du'a for his child, while fasting and while traveling

    The Messenger (may Allah praise him) said:

    "Three types of du'a are undoubtedly granted: a parent's du'a for his children, du'a of a fasting person, and du'a of the traveler." [Abu Dawud]



    6) While Making Sujood

    The Prophet (may Allah praise him) said:

    “The slave is closest to his Lord while in sujood, so ask Allah in that time.”



    7) Laylat’ul-Qadr

    Aisha asked the Prophet (may Allah praise him) “What should I say on Laylat’il-Qadr?” And he replied,

    “O Allah, indeed you are oft-forgiving, and love to forgive – so forgive me.”



    15th Manner: Making du’a for others

    The Prophet, (may Allah praise him) said:

    “Whenever you make a supplication for another believer and he is not present, an angel will say ‘and same to you.’”

    Abdallah ibn 'Amr ibn al-'As reported that the Prophet (may Allah praise him) said:

    "The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.'' (Abu Daw'ud and Tirmidhi)



    16th Manner: Not making du’a against oneself or one’s children

    The Prophet (may Allah praise him) said:

    “Don’t make du’a against yourselves. Don’t make du’a against your children. Don’t make du’a against your maids. And don’t make du’a against your wealth. You might supplicate Allah during a time in which He answers the prayers.” (Abu Dawud)



    17th Manner: Different types of people whose du’a is accepted

    The Prophet (may Allah praise him) said:

    "The supplications of three persons are accepted, and there is no doubt concerning their acceptance: the supplication of a father, of a traveler, and of one who is wronged.' (Ahmad, Abu Dawud, and Tirmidhi)

    The Prophet (may Allah praise him) also said:

    "The supplications of three persons are not rejected: the supplication of a fasting person at the time of breaking fast, of a just ruler, and of a person who is wronged. Allah causes their supplications to rise above the clouds, and gates of heaven are opened for them, and Allah says, 'By My Majesty, I will help you, even it be after a while'."

    (Reported by Tirmidhi)



    18th Manner: Memorizing the Authentic Supplications and du’as of the Prophet (Peace and Blessings be upon him)

    We should all do our best to memorize the different du’as made by the Prophet (may Allah praise him) in the different situations throughout our day, to keep ours tongues wet with the remembrance of Allah, and by extension purify our hearts.





    [1] Du'aa is of two types, Du'aa Mas'alah, which is to supplicate Allah and the Du'aa of Ibadah which includes all acts of worship.
    Last edited by أبو سليمان عمر; 04-29-2010 at 07:36 AM.


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    إبن آدم Array ibṉĀdam's Avatar
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    Default Re: Dua after Fard prayer?




    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
    (Source)

    For more detailed discussion on congregational Dua after Salah, please read http://www.al-inaam.com/fataawa/dua_hands.htm





    And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
    And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
    That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
    Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
    That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
    Inclining [only] to Allah , not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
    [Surah Al-Hajj: 26-31]



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    إبن آدم Array ibṉĀdam's Avatar
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    Default Re: Dua after Fard prayer?


    Mufti Ebrahim Desai says:
    From the abovementioned Ahadith, the virtue and significance of du'aa after salah is clearly evident. Furthermore, since the time after the Fardh salah is a time when one's du'aas are readily accepted, it will be permissible to make du'aa collectively.

    However, it is not necessary to make du'aa after the fardh salah. If one regards making du'aa after the Fardh salah as compulsory, it will be an act of Bid'ah. To insist upon making du'aa after the fardh salah and to condemn one who does not make dua after Fardh salah is an indication of regarding that as compulsory. It is also not correct to stop anyone from making du'aa after Fardh salah, as that will be stopping someone from a permissible act, which is a sin.
    At another place he says:
    Any act that is Mubaah cannot be prohibited without any justifiable Shar'ee reason. We have made ourselves clear. If the Imaam regards making collective Du'aa compulsory then only it will be Bid'at. The same applies with all Mubaah acts in Shari'ah. If someone is steadfast on a Mubaah act, we cannot declare that as Bid'at. In that way, many Mubaah acts will be regarded as Bid'at.




    And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
    And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
    That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
    Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
    That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
    Inclining [only] to Allah , not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
    [Surah Al-Hajj: 26-31]



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    Default Re: Dua after Fard prayer?


    Jazakallah Khair for posting that, brother. I'd been wanting to make a note of some references (the above being some of them) for some time now, but didn't get round to open my Hidaayah and starting. Looks like most of the work has been done for me.

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    Default Re: Dua after Fard prayer?


    What the sheikh means when it is biddah is that when the dua' is done in jamaa'ah...that is when the imam says a dua' and everybody says aameen. This was not done by the prophet or any of the sahaabah.

    As for the individual dua' after prayer...it is not only allowed but highly recommended....it is one of the best times when dua' is answered. But always remember to start your dua' with tasbih and tamheed and salaat a'laa rasool - darood (sending blessings on our prophet) and a lot of istighfaar and tawbah. Seal your dua' with the same.

    And there is one more thing I want to point out is that there is a difference between the tasbih after salah and tasbih before sleeping.

    Tasbih after salaah : Subhanallaah 33 times; Alhumdulillaah 33 times; Allaahu Akbar 33 times; To complete one hundred :

    "Laa ilaaha illallhu wahdahu laa sharikaa lahu...lahul mulku walahul hamdu wahuwa a'laa kulli shayin qadeer"

    Tasbuh before sleeping: Subhanallaah 33 times; Alhumdulillaah 33 times; Allaahu Akbar 34 times;

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    Default Re: Dua after Fard prayer?


    but akhi as for this following hadeeth i found out that they are weak
    1) "The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa', he would not put them down until he had wiped his face with them."

    Da`eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: ...

    Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him."

    However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:

    Ibn Ma`een said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak."

    Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!

    A similar hadeeth is:

    "When the Prophet (sallallaahu `alaihi wa sallam) did du`aa' and raised his hands, he would wipe his face with his hands."

    Da`eef (Weak). Abu Daawood (1492) from Ibn Lahee`ah from Hafs ibn Hishaam ibn `Utbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father.

    This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee`ah (cf. Taqreeb at-Tahdheeb).

    This hadeeth cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen.

    2) "When you call upon Allaah, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them."

    Da`eef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka`b from Ibn `Abbaas (radi Allaahu `anhu) as marfoo`.

    This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa'i said, "He is abandoned in Hadeeth"; Ibn Hibbaan said, "He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators"; Ibn Abi Haatim said in Kitaab al-`Ilal (2/351), "I asked my father (i.e. Abu Haatim al-Raazi) about this hadeeth, to which he said: `Munkar'."

    Ibn Hassaan has been backed up by `Eesaa ibn Maimoon, who also reported it from Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, "He reports ahaadeeth, all of which are fabricated"; Nasaa'i said, "Not reliable."

    This hadeeth of Ibn `Abbaas is also related by Abu Daawood (1485), and from him Baihaqi (2/212), via: `Abdul Malik ibn Muhammad ibn Aiman from `Abdullaah ibn Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the wording being:

    "Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them."

    This is a weak sanad: `Abdul Malik is declared weak by Abu Daawood; it also contain the shaikh of `Abdullaah ibn Ya`qoob who is unnamed, and therefore unknown - it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above.

    The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Mu`aawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Mu`aawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified.

    Abu Daawood said about this hadeeth, "This hadeeth has been narrated via more than one route on the authority of Muhammad ibn Ka`b; all of them are feeble."

    Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu `alaihi wa sallam) in his supplication against the polytheists who killed seventy reciters - transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu'jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from `Umar and others in the Qunoot of Witr Prayer. However, since wiping the face after Du`aa' al-Qunoot is not quoted at all from the Prophet (sallallaahu `alaihi wa sallam), nor from any of his Companions, it is an innovation without doubt.

    As for wiping the face after du`aa' outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo', "It is not recommended", endorsing Ibn `Abd as-Salaam, who said, "Only an ignorant person does it."

    The view that wiping the face after du`aa' is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed.

    If Ibn Ma`een speaks favourably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Ma`een is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore pass judgment accordingly. This explains why he is alone in authenticating the narrator.


    "The Human being is an enemy to what he is ignorant of"

    The Pillars of Islam

    Pillars of Iman

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    Default Re: Dua after Fard prayer?


    Quote Originally Posted by Imraan View Post
    What the sheikh means when it is biddah is that when the dua' is done in jamaa'ah...that is when the imam says a dua' and everybody says aameen. This was not done by the prophet or any of the sahaabah.

    As for the individual dua' after prayer...it is not only allowed but highly recommended....it is one of the best times when dua' is answered. But always remember to start your dua' with tasbih and tamheed and salaat a'laa rasool - darood (sending blessings on our prophet) and a lot of istighfaar and tawbah. Seal your dua' with the same.

    And there is one more thing I want to point out is that there is a difference between the tasbih after salah and tasbih before sleeping.

    Tasbih after salaah : Subhanallaah 33 times; Alhumdulillaah 33 times; Allaahu Akbar 33 times; To complete one hundred :

    "Laa ilaaha illallhu wahdahu laa sharikaa lahu...lahul mulku walahul hamdu wahuwa a'laa kulli shayin qadeer"

    Tasbuh before sleeping: Subhanallaah 33 times; Alhumdulillaah 33 times; Allaahu Akbar 34 times;
    So bro, can I make dua right after fard prayer without even praying Sunnah yet?

    JazakAllah for your responses everyone, especially bro AabirusSabeel but it seems more clarification is needed after Umar^111 pointed out that some of those ahadeeth are weak.

    Walaikum Assalam.


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    Default Re: Dua after Fard prayer?


    I'm pretty sure I read a hadith saying the prophet would raise his hands in dua high enough till you could see the 'whiteness of his armpits'



    He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. [Quran {33:43}]
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    Glory Be To Allah Array aadil77's Avatar
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    Default Re: Dua after Fard prayer?


    Here it is the prophet clearly raises his hand when doing dua to Allah

    (6) Narrated Abu Humaid Al-Sa'idi: The Prophet appointed a man from the tribe of Al-Azd, called Ibn 'Utbiyya for collecting the Zakat. When he returned he said, "This (i.e. the Zakat) is for you and this has been given to my as a present." The Prophet said, "Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not? By Him in Whose Hands my life is, whoever takes something from the resources of the Zakat (unlawfully) will be carrying it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating." The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, "O Allah! Haven't I conveyed Your Message (to them)?" Bukhari (Book #47, Hadith #769)

    Islamqa is saying it is not mentioned the prophet raised his hands after the obligatory prayers



    He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. [Quran {33:43}]
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    Default Re: Dua after Fard prayer?


    Quote Originally Posted by mad_scientist View Post
    So bro, can I make dua right after fard prayer without even praying Sunnah yet?
    Yes, but start with the recommended adhkaar...you can find them in "Fortress of the Muslim"...

    You can download the book from here.

    Prophet Muhammad (SAWS) said "Dua' is worship (I'baadah)". You can do dua' every time....before or after sunnah (as long as you do it on your own.) It becomes bida'ah only when people begin to invent new ways of doing it. I have seen in a certain country immediately after prayer the imam turns around and says "Subhanallaah" and everybody start to repeat after him (with prayer beads in their hands...33 times)..and so on .... This is definitely an innovation. Abdallah bin Masood (RA) was told about something similar to this and he immediately went to that masjid and reprimanded the people and told them to follow the sunnah.

    Many people will say why make such a fuss about a trivial issue such as this one. Well if we keep quite and let people do what they want there will be complete chaos....there will be no unity among the Muslims....you can see that happening now.

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    Default Re: Dua after Fard prayer?


    Quote Originally Posted by Umar^111 View Post
    but akhi as for this following hadeeth i found out that they are weak
    1) "The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa', he would not put them down until he had wiped his face with them."

    Da`eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: ...

    Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him."
    ...
    Bro, that is only one hadith from all that I have quoted. Moreover, Imam Tirmidhi himself classified it as Saheeh.
    There are other narrations that support raising of hands for Dua and wiping the face after it. If an act is mentioned in a Dha'eef Hadith, it does automatically become Bid'ah to follow it. You will have to analyse all the other Ahadith in this regard, and the sayings of the Fuqaha before passing a judgement. I say Fuqaha because they had better understanding of Deen than any of us present now.

    Let's analyse the Hadith that you have mentioned as Dha'eef:

    حَدَّثَنَا ‏ ‏أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى ‏ ‏وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ ‏ ‏وَغَيْرُ وَاحِدٍ ‏ ‏قَالُوا حَدَّثَنَا ‏ ‏حَمَّادُ بْنُ عِيسَى الْجُهَنِيُّ ‏ ‏عَنْ ‏ ‏حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ الْجُمَحِيِّ ‏ ‏عَنْ ‏ ‏سَالِمِ بْنِ عَبْدِ اللَّهِ ‏ ‏عَنْ ‏ ‏أَبِيهِ ‏ ‏عَنْ ‏ ‏عُمَرَ بْنِ الْخَطَّابِ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏قَالَ ‏كَانَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ ‏
    قَالَ ‏ ‏مُحَمَّدُ بْنُ الْمُثَنَّى ‏ ‏فِي حَدِيثِهِ ‏ ‏لَمْ يَرُدَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ ‏ ‏قَالَ ‏ ‏أَبُو عِيسَى ‏ ‏هَذَا ‏ ‏حَدِيثٌ صَحِيحٌ غَرِيبٌ ‏ ‏لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ ‏ ‏حَمَّادِ بْنِ عِيسَى ‏ ‏وَقَدْ تَفَرَّدَ بِهِ وَهُوَ قَلِيلُ الْحَدِيثِ وَقَدْ حَدَّثَ عَنْهُ النَّاسُ ‏ ‏وَحَنْظَلَةُ بْنُ أَبِي سُفْيَانَ الْجُمَحِيُّ ‏ ‏ثِقَةٌ وَثَّقَهُ ‏ ‏يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ
    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 (SAWS) (sallallahu ‘alayhi wa sallam) when raising his hands in du’aa, would not put them down until he had wiped his face with them.

    At-Tirmithi continues, “This hadith is Sahih ghareeb, 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.”

    The attack on this chain, according to Shaikh Al-Albaani in his Irwaa’, is that Hammad ibn ‘Eesaa Al-Juhani is dha’if (weak). He writes,[indentt]
    “However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:

    Ibn Ma`een said, “A good shaikh” Abu Haatim said, “Weak in Hadeeth”; Abu Daawood said, “Weak, he reports munkar ahaadeeth”; Haakim and Naqqaash said, “He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq.” He is declared to be weak by Daaraqutni. Ibn Hibbaan said, “He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof.” Ibn Maakoolaa said, “They declare his ahaadeeth to be weak.”

    Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!”[/indent]
    The exact words of Shaikh Al Albaani are:

    قلت : فمثله ضعيف جدا ، فلا يحسن حديثه فضلا عنه أن يصحح !

    The obvious question is: How is this reporter "Dha’if Jiddan - Very weak"? The Imaam of Ahlus Sunnah, Yahyaa ibn Ma’een labeled this man, “A Saalih Shaykh!”3. Furthermore, Imaam At-Tirmidhi clearly states, “And the people reported from him”. An-Naas or the people is in reference to the scholars of hadeeth. That means that this narrator was NOT abandoned by the scholars. Not only does he say the scholars did not abandon him, but he grades the hadith Authentic (sahih)!

    Adh-Dhahabi mentions in Al-Meezaan,

    ضَعَّفَهُ أَبُو دَاوُدَ وَأَبُو حَاتِمٍ والدَّارَقُطْنِيُّ وَلَمْ يَتْرُكْهُ

    “He was weakened by Abu Daawud, Abu Haatim, and Ad-Daaraqutni, but he was not Abandoned [by them].”

    This proves that the scholars did not consider him “very weak” as claimed by some. Rather, they were cautious and sought supporting narrations. For if he were VERY weak, the scholars would have abandoned his narrations altogether. This is further attested too by the verdict of Ibn Hajr in his Taqrib declaring him “Dha’if”, while not declaring him “very weak” or “abandoned” etc. Thus, the claim that he is “very weak” is an exaggeration. As for the statement of Haakim and Naqqaash that he reported fabrications:

    1) The scholars obviously did not accept this standard or else you would have seen them labelling him Kath-thaab (liar) or matrook (abandoned). Rather, there is nearly a unanimous decision that he is only “dha’if” and not a fabricator!

    2) He is not reporting from these men and they were specific in their criticism. Rather he is reporting from Hanthalah ibn Abi Sufyaan.

    It is interesting that Shaikh Al-Albaani has used Al-Haafith Ibn Hajr Al-’Asqalaani’s grading of “Dha’if” against Hammad ibn ‘Eesaa. Al-Haafith (rahimahullah) states in Bulugh Al-Maraam after mentioning this specific narration,

    “Reported by Tirmithi. It has shawaahid (supporting narrations) such as the hadith Ibn ‘Abbaas that is reported by Abu Daawud and elsewhere. These narrations, collectively, warrant the hadith to be considered Hasan!” (Bulugh Al-Muraam, pg 264, Dar Al-Fikr)

    Even though he declared him weak, he did not abandon his reports, rather he used them as support with other narrations.

    The editor, Shaykh Haazim Al-Qaadhi, declares this hadith to be “Hasan li-ghayrih” in his gloss of Subul-As-Salaam of Imaam As-Sana’ani. Imaam As-Sana’ani himself states after this hadith, “In this narration is daleel (proof) that it is legislated to wipe the face after finishing one’s du’aa”.4


    Quote Originally Posted by mad_scientist View Post
    So bro, can I make dua right after fard prayer without even praying Sunnah yet?

    JazakAllah for your responses everyone, especially bro AabirusSabeel but it seems more clarification is needed after Umar^111 pointed out that some of those ahadeeth are weak.

    Walaikum Assalam.
    Clarified above.

    Even if all the Ahadith narrating it were found to be weak, there would be nothing wrong in following it because Hafidh Ibn Hajr (RH) says regarding weak Ahadith:

    a) The chain of narrators should not be extremely weak,

    b) The purport of the Hadith should fall under some established practise in Deen,

    c) One should not believe the Hadith to be authentic, rather he should be practising on it for purposes of Ihtiyaat (precaution, i.e. if it is really a Hadith and one does not practise on it one may be taken to task.’ )

    (Ajwibatul Faadhilah pg.40; Darussalaam)

    Quote Originally Posted by aadil77 View Post
    Islamqa is saying it is not mentioned the prophet raised his hands after the obligatory prayers
    Ahadith relating to raising the hands after prayers were already quoted above.

    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)




    And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
    And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
    That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
    Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
    That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
    Inclining [only] to Allah , not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
    [Surah Al-Hajj: 26-31]



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    Default Re: Dua after Fard prayer?


    Quote Originally Posted by aadil77 View Post
    I'm pretty sure I read a hadith saying the prophet would raise his hands in dua high enough till you could see the 'whiteness of his armpits'
    yea but that is only when he asked for rain akhi that is what the hadith states and yes we can rasie our hand but wiping the face shouldnt be down


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    Default Re: Dua after Fard prayer?


    Quote Originally Posted by aadil77 View Post
    The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, "O Allah! Haven't I conveyed Your Message (to them)?" Bukhari (Book #47, Hadith #769)s
    not a dua akhi


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    Default Re: Dua after Fard prayer?


    akhi AabiruSabeel i didnt class it as weak Albanee did and it has been said that when Albanee classes a Hadeeth as weak take it for he did the research and i wasnt saying rasie the hand is not ok for yes you did quote other hadeeth that are not weak the reason i posted it was because weak hadeeth should be known i corrected my first post a while ago akhi and ask Allah to forgive me for i thought we couldnt rasie the hand at all but now i know


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    Default Re: Dua after Fard prayer?


    Assalamu alaikum wa rahmatuAllahi wa barakatuhu!

    Could someone please clarify the correct view on raising hands in a Dua after Khutbah and saying "ameen" after the imam?
    I've been doing this but now I've found some claims of it being bid'ah. If anyone can then please let me know the truth about this matter.

    Assalamu alaikum.

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    Default Re: Dua after Fard prayer?


    there is no daleel for this akhi best to avoid as far as i know


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    Default Re: Dua after Fard prayer?



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