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Dua (Supplication)

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#16 [Permalink] Posted on 28th July 2012 01:02
Ibn al-Qayyim al-Jawziyya رحمه الله said,

"Du'aa and the seeking of protection from Allaah سبحانه و تعالى are like weapons, but the sharpness of a weapon is not sufficient for it to cause effect, for the person that handles it also plays a role.

So whenever the weapon is a perfect one, having no flaw in it, and the forearm is strong, and there are no preventing factors, then it will cause an effect on the enemy..."


[Du'a: The Weapon Of The Believer]
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#17 [Permalink] Posted on 1st August 2012 16:40
Sufyan Ibn 'Uyayna رحمه الله said,

"Let none of you think that his du'a will not be answered because of the sins that he knows of himself. Indeed, Allaah سبحانه و تعالى responded to the du' of the worst of creation, Iblees, when he said:


"He (Iblees) said, 'O my Lord! Give me respite until the Day of Judgement!' He replied, 'Then you are of those who have been reprieved'." [15:36-47]

So if even Iblees' du'a can be accepted, then surely the du'a of a sinner has more right than his!


[Abu Zayd, p29; Du'a: The Weapon of the Believer, pp108-109]
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#18 [Permalink] Posted on 1st August 2012 17:18
http://www.central-mosque.com/fiqh/collectivedua.htm

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:

باب ‏ ‏رفع الأيدي في الدعاء ‏ ‏وقال ‏ ‏أبو موسى الأشعري ‏ ‏دعا النبي ‏ ‏صلى الله عليه وسلم ‏ ‏ثم رفع يديه ورأيت بياض إبطيه
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)

وقال ‏ ‏ابن عمر ‏ ‏رفع النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يديه وقال اللهم إني أبرأ إليك مما صنع ‏ ‏خالد
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)

قال أبو عبد الله ‏ ‏وقال ‏ ‏الأويسي ‏ ‏حدثني ‏ ‏محمد بن جعفر ‏ ‏عن ‏ ‏يحيى بن سعيد ‏ ‏وشريك ‏ ‏سمعا ‏ ‏أنسا ‏ ‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏رفع يديه حتى رأيت بياض إبطيه ‏
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:

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 ‏

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):


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

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:

وَلَهُ شَوَاهِدُ مِنْهَا:

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

حَدِيثُ اِبْنِ عَبَّاسٍ: عَنْ أَبِي دَاوُدَ . وَمَجْمُوعُهَا يَقْتَضِي أَنَّهُ حَدِيثٌ حَسَنٌ .
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:

وفيه دليل على مشروعية مسح الوجه باليدين بعد الفراغ من الدعاء

...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:

حَدَّثَنَا ‏ ‏عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ‏ ‏حَدَّثَنَا ‏ ‏عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ أَيْمَنَ ‏ ‏عَنْ ‏ ‏عَبْدِ اللَّهِ بْنِ يَعْقُوبَ بْنِ إِسْحَقَ ‏ ‏عَمَّنْ ‏ ‏حَدَّثَهُ عَنْ ‏ ‏مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ ‏ ‏حَدَّثَنِي ‏ ‏عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ‏
أَنَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏لَا تَسْتُرُوا الْجُدُرَ مَنْ نَظَرَ فِي كِتَابِ أَخِيهِ بِغَيْرِ إِذْنِهِ فَإِنَّمَا يَنْظُرُ فِي النَّارِ سَلُوا اللَّهَ بِبُطُونِ أَكُفِّكُمْ وَلَا تَسْأَلُوهُ بِظُهُورِهَا فَإِذَا فَرَغْتُمْ فَامْسَحُوا بِهَا وُجُوهَكُمْ ‏
قَالَ ‏ ‏أَبُو دَاوُد ‏ ‏رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ ‏ ‏مُحَمَّدِ بْنِ كَعْبٍ ‏ ‏كُلُّهَا وَاهِيَةٌ وَهَذَا الطَّرِيقُ أَمْثَلُهَا ‏ ‏وَهُوَ ضَعِيفٌ ‏ ‏أَيْضًا

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:

وفي مصنف عبد الرزاق 2/247 : عن معمر عن الزهري قال : كان رسول الله صلى الله عليه وسلم يرفع يديه عند صدره في الدعاء ثم يمسح بهما وجهه

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.

قال عبد الرزاق : وربما رأيت معمرا يفعله وأنا أفعله

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.

وهذا مرسل صحيح والمرسل حجة عند الجمهور وغير حجة عند الشافعي

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 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:

بسم الله الرحمن الرحيم

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:

تتمة في الأمور المتعلقة بالفراغ من الصلاة فمنها الدعاء قال الشرنبلالي في نور الإيضاح ثم يدعون لأنفسهم و للمسلمين رافعي أيديهم ثم يمسحون بها وجوههم السعاية 2/257 سهيل اكيدمي لاهور

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)

عن أبي أمامة قال : قيل لرسول الله صلى الله عليه و سلم أي الدعاء أسمع ؟ قال جوف الليل الآخر ودبر الصلوات المكتوبات قال هذا حديث حسن ترمذي 2/187 سعيد

"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)

قال الشيخ محمد أنور كشميري إنما الرفع كمال في السنة تحصل السنة به و بغيره فلا سبيل إلى تبديع من رفع و لا إلى تجهيل من ترك (النفائس المرغوبة 31) مير محمد كتب خانـ

"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:

و بهذه الاخبار اجمع العلماء على استحباب الذكر بعد الصلوة

"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)

1 ) عن ثوبان مولى رسول الله صلى الله عليه وسلم أن رسول الله صلى الله عليه وسلم كان إذا انصرف من صلاته استغفر ثلاثا وقال اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام مسلم 1/218مكتبة تهانوي

Thawban (RA) narrates that when Nabi (Sallaho Alaihe Wassallam) used to finish salah He صلى الله عليه و سلم used to recite Istighfaar thrice and then recite:

اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِ

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

2) قال حدثني أبو الزبير قال سمعت عبد الله بن الزبير يحدث على هذا المنبر وهو يقول كان رسول الله صلى الله عليه وسلم إذا سلم يقول لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير لا حول ولا قوة إلا بالله لا إله إلا الله لا نعبد إلا إياه أهل النعمة والفضل والثناء الحسن لا إله إلا الله مخلصين له الدين ولو كره الكافرون مسلم 1/218

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

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ لَا إِلَهَ إِلَّا اللَّهُ لَا نَعْبُدُ إِلَّا إِيَّاهُ أَهْلَ النِّعْمَةِ وَالْفَضْلِ وَالثَّنَاءِ الْحَسَنِ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

"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."

3 ) قال سمعته من عبدة بن أبي لبابة وسمعته من عبد الملك بن أعين كلاهما سمعه من وراد كاتب المغيرة بن شعبة قال

كتب معاوية إلى المغيرة بن شعبة أخبرني بشيء سمعته من رسول الله صلى الله عليه وسلم فقال كان رسول الله صلى الله عليه وسلم إذا قضى الصلاة قال لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد مسلم 1/218

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

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِىَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

"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."

4) عن عائشة أن رسول الله صلى الله عليه وسلم كان إذا جلس مجلسا أو صلى تكلم بكلمات فسألته عائشة عن الكلمات فقال إن تكلم بخير كان طابعا عليهن إلى يوم القيامة وإن تكلم بغير ذلك كان كفارة له سبحانك اللهم وبحمدك أستغفرك وأتوب إليك سنن النسائي - (ج 1 / ص 196)

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 صلى الله عليه (Sallaho Alaihe 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.

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

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

5) عن عقبة بن عامر قال أمرني رسول الله صلى الله عليه وسلم أن أقرأ المعوذات دبر كل صلاة سنن النسائي (ج 1 / ص 196) قديمي

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:

[color=#000000]At the outset it should be understood that congregational dua in itself is not prohibited. Due to external factors, as will be mentioned scholars have decreed that it should not be done regularly. It is the responsibility of the Ulama and learned scholars to educate the general public regarding the view point of our pious predecessors regarding this masla.

قال الشيخ انور كشميري رحمه الله تعالى

و اما الامور المحدثة من عقد صورة الجماعة للدعاء كجماعة الصلوة و الانكار على تاركها و نصب امام ثم ائتمام به فيه و غير ذلك فكل ذلك من قلة العلم و كثرة الجهل و الجاهل اما مفرط او مفرط و الله الموفق للصواب (النفائس المرغوبة 31(

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:

و اعلم ان السنة الاكثرية بعد الصلاة الانصراف الى البيوت بدون مكث الا بقدر خروج النساء و كان في الاذكار كل امير نفسه و لم يثبت شاكلة الجماعة فيها كما هو معروف الان (دعاء بعد الفرائض 13(

"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:

ولیعلم انّ الھیۃ الاجتماعیۃ برفع الایدی المتعارفۃ فی العصر بعد المکتوبۃ نادرۃ فی زمانہ علیھ السلام

95 دعا بعد الفرائض 22 العرف الشذی

Know very well that congregating and raising the hands as is a common practice was unknown in the time of Nabi (Sallaho Alaihe Wassallam).

نعم الادعیۃ بعد الفریضۃ ثابتۃ کثیراً بلا رفع الیدین وبدون الاجتماع

دعا بعد الفرائض 22 العرف الشذی

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

غیر انّھ یظھر بعد البحث والتحقیق انّھ وان وقع ذلک احیاناً عند حاجات خاصۃ لم تکن سنّۃ مستمرۃ لھ صلی اللھ علیھ وسلم ولا لصحابۃ رضی اللھ عنھم والاکان ان ینتقل متواتراً البتۃ۔ فان ما یعمل بھ علی روسِ الاشھاد کل یوم خمس مرّات کیف یحمل ذکرہ فلا یکفی العموم فی مثل ھذہ المواقع الخاصّۃ

124/3 دعا بعد الفرائض 22 معارف السنن

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.

مولانا فیض اللھ مفتی اعظم بنگلہ دیش

چھارم یہ کہ بعد فرائض ھمیشہ سب لوگ اکھٹے لگ کر جماعت کی شکل میں ھاتھ اٹھا کر دعا کرے شریعت غراء میں ایسی دعاء کا اصلاً و قطعاً کوئی ثبوت نھیں ہے نہ تعامل سلف سے نہ احادیث سے خواہ وہ صحیح ہوں یا ضعیف یا موضوع اور نہ کسی فقہ کی عبارت سے یہ دعا یقیناً بدعت ہے۔

)دعا بعد الفرائض ص 14بحوالہ احکام الدعوات المروجہ12(

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."

مفتی محمد ابراھیم صادق آبادی

باقی رھا کسی فرض نماز کے امام و مقتدیوں کا مل کر اجتماعی دعاء کرنا یہ بھت بعد کی ایجاد ہے پورے ذخیرہ احادیث میں کوئ ایک روایت بھی اسکی تائید میں نھیں ملتی نہ حضرات صحابہ و تابعین یا ائمہ مجتھدین رضی اللہ اجمعین سے اسکا کوئ ثبوت ملتا ہے۔ اسکے برعکس صحیح احادیث مذاھب اربعہ کا اجماع اور عقلِ سلیم دعاء انفرادی کا فضیلت پر شاھد ناطق ہیں۔

)دعا بعد الفرائض ص 15(

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.

مروجہ مفاسد پر نظر کی جائے تو کسی مذھب و مشرب میں اسکی اجازت نھیں ہو سکتی ہے ، بعض مفاسد یہ ہیں :

(الف) صرف امام دعا کرے اور مقتدی اسپر آمین کہتے رہیں تو ایسی صورت بنتی ہے کہ گویا امام صاحب اللہ اور بندوں کے درمیان واسطہ ہیں

(ب) پھر عادت عام اماموں کی یہ ہے کہ قرآن و حدیث کے عربی جملوں سے دعا مانگتے ہیں اور عام حا لت یہ ہے کہ اکثر تو خود امام بھی نییں سمجھتے کہ ان جملوں میں ہم اللہ سے کیا مانگ رہے ہیں

(ج) ایک مفسدہ یہ ہے کہ مشترک حاجات و ضروریات کے علاوہ ہر شخص کی کچھ خاص ضروریات ہوتی ہیں۔ ۔ ۔ اور امام صاحب اپنے رٹے ہوے بول بول رہیں ہیں وہ بیچارا جھراً قھراً اس پر آمین کہ رہا ہے ۔ اس لئیے مناسب صورت یہ ہے کہ ہر شخص اپنی ضروریات کیلئے جس زبان کو سمجھتا ہو اس میں دعا کرے

(ر) سب سے بڑا مفسدہ یہ ہے کہ امام بآواز بلند دعائیہ کلمات پڑھتا ہے اور عام طور پر بہت سے لوگ مسبوق ہوتے ہیں ، ان کی نماز میں خلل آتا ہے یہی وجہ ہے کہ رسول اللہ ﷺ اور صحابہ و تابیعن ائمہ دین رضوان اللہ علیھم میں کسی سے یہ صورت منقول نہیں کہ وہ دعا کریں اور مقتدی صرف آمین کہے۔

خلاصہ یہ کہ طریقہ مروجہ قرآن کے بتلائے ہوے طریقہ دعا کے خلاف ہے اور رسول اللہ ﷺ اور صحابہ کرام کی سنت کے بھی خلاف ہے۔ اس لئیے عام حالات میں اس سے اجتناب کرکے امام و مقتدی سب آہستہ دعا مانگیں، ہاں کسی خاص موقعہ پر جہاں مذکورہ مفاسد نہ ہوں کوئی ایک شخص ج¬
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#19 [Permalink] Posted on 3rd August 2012 16:48
The Prophet صلى الله عليه وسلم said:

"Whoever wishes that Allaah سبحانه و تعالى responds to his du'a at times of hardship, then let him increase his du'a at times of ease!"


[at-Tirmidhi, 3382; al-Hakim, 1/544; and others]
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#20 [Permalink] Posted on 15th August 2012 18:02
The Prophet صلى الله عليه وسلم said:

"Nothing is more honoured in the sight of Allaah than supplication." (Tirmidhi; Ibn Maja)

This is because supplication is an expression of one's inability, feebleness, and need and a confession of the independance, might, power, and strength of Allaah سبحانه و تعالى. (Mirqat al-Mafatih, 5:13)

During du'a, a person truly realises his position of servitude and humbles himself to the Master Most High. (Provisions for the Seekers)

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#21 [Permalink] Posted on 13th September 2012 11:37
'Arif-billah Shaikh Dr Abdul Hayy Arifi (Allah have mercy on him) used to instruct that prior to any good deed make this supplication,

O Allah! Help me. Make it easy for me. Let me complete it successfully. And (kindly) accept it.'


[Ma'arif al-Abrar ra, page 4]

http://www.ashrafiya.com/2012/09/03/a-prayer/
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#22 [Permalink] Posted on 19th September 2012 11:10
The Prophet صلى الله عليه وسلم said:

"Whoever does not ask Allaah, Allaah becomes angry with him."
(Tirmidhi; Ahmad)

This refers to a person who fails to invoke Allah سبحانه و تعالى, whether it is out of pride or disdain. Allah سبحانه و تعالى says, "And your Lord says, 'Call on Me; I will answer your (prayers),' but those who are too arrogant to serve Me (i.e., ask Me) will surely enter Hell abased." (40:60) (Mazad al-Raghibeen, 55)
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#23 [Permalink] Posted on 22nd September 2012 22:06
Amazing thread.. good information.
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#24 [Permalink] Posted on 25th September 2012 11:00
Why Aren't My Du'as Being Accepted? - Shaykh Hasan 'Ali


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#25 [Permalink] Posted on 2nd October 2012 11:24
Shaykh Zulfiqar Ahmad (DB) in his book "Dua- The Essence of Worship" shares a deep secret with his readers- A Secret for the acceptance of Dua. He says in his book: Some say: Hazrat we make a lot of dua's but it is not accepted, students many times say that they are in difficulties, even the ulama's and scholars request for dua's. He says: I will teach my friends a secret for the acceptance of dua's. If you practice upon it, InshaAllah, you will no longer need to search for the Isme Azam. You will see it before your eyes your dua's being accepted just as you complete it. I have experienced this not a hundred times but a thousand times. The action is small but the results are great. The secret for the acceptance of dua's that the author has learnt from his elders and that he has experienced thousands of times is:

"Whenever a time comes in your life when you have the opportunity to commit a sin and you refrain due to fear of Allah, at that very moment, make a dua to Allah and Allah will InshaAllah, accept your dua at that very moment."


After one has refrained from a particular sin, any dua done with full faith, full trust and full humility comming from the depths of the heart should suffice for acceptance. InshAllah.


http://tazkiyatips.blogspot.co.uk/2012/09/a-secret-for-acceptance-of-dua.html
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#26 [Permalink] Posted on 3rd October 2012 09:42
Du'a: The Essence of Worship


Mufti Abdur Rahman Ibn Yusuf


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#27 [Permalink] Posted on 3rd October 2012 09:44
Allaah is Enough for Us


Shaykh Hasan Ali


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#28 [Permalink] Posted on 14th November 2012 11:46
"O Allah! I beg of You in the name of the right that the beggars have upon You, for a beggar has a right upon You. That everyone of Your male or female servants from the land or sea whose supplication You have granted and to whose call You have readily responded, include us in their applicable supplications. And include them in our applicable supplications to You. And grant peace to us and to them. Accept our du'a's and theirs. And ignore our faults and theirs. For we believed in what You revealed, and followed the Messenger صلى الله عليه وسلم. So list us among the witnesses (of truth)."

Allaahumma innee as'aluka bihaqqis-saa'ileen 'alayk(a), fa inna lis-saaili 'alayka haqqa(n), ayyamaa 'abdin aw amatim min ahlil-barri wal-bahri taqabbalta da'watahum was-tajabta du'aa ahum, an tushrikanaa fee saalihi maa yad'oonak(a), wa an tushrikahum fee saalihi maa nad'ook(a), wa an tu'aa fiyanaa wa iyyaahum, wa an taqbala minnaa wa minhum, wa an tajaawaza 'annaa wa 'anhum, fi innaa aamannaa bimaa anzalta wat-taba'naar-rasool(a), faktubnaa ma'ash-shaahideen

[Kanz al-'Ummal #4977]

The Prophet صلى الله عليه وسلم said: "Whoever makes a du'a using these words, Allah includes him in the du'a's of the people of the land and the sea, while he is in his place."

[The Accepted Whispers]
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#29 [Permalink] Posted on 7th December 2012 09:23
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#30 [Permalink] Posted on 15th January 2013 09:34
al-Bazzar رحمه الله related a hadith of Ummul Mu'mineen 'Aa'isha Siddeeqa bint as-Siddeeq رضي الله عنها, the beloved of Rasoolullah صلى الله عليه وسلم and the Mubarraah Minas-Samaa' (the lady whose vindication has been declared in the skies through divine revelation), which she ascribed to the Prophet صلى الله عليه وسلم:

"When the slave says, 'O Lord!', four times, Allaah سبحانه و تعالى says, 'At your service, My slave. Ask and you will be given.'"


[al-Bazzar 3145]
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