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:

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Maulana Abdul Hayy Lucknowi @%
 A ! mentions:
“From amongst those actions that should be done after salah is to make dua. Allama Shurunbulali @%
 A !
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)
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“Abu Umamah A @%

 -R! narrates that Nabi
? / A
 DE was asked: Which dua is most heard? Nabi DE

? / A
 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:

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Ml Abdur Raheem Rewari @%
 A ! mentions that there is consensus (ijma sukooti) that whilst making dua one

should raise his hands. (al Nafais al Margouba 44)

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“Maulana Anwar Shah Kashmiri @%
 A ! 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.

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“Maulana Abdul Hayy Lucknowi @%
 A ! mentions that there is consensus amongst the Ulama that it is mustahab
to make zikr after salah.” (al Si’aya 2/260Suhail academy)

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Thawban A @%
 -R! narrates that when Nabi
? / A
 DEused to finish salah He
? / A
 DEused to
recite Istighfaar thrice and then recite:

« it q=u 3t q/ 7t 
svq u sh g
q =u !q q5%q io 
s n k
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s n g
q 0r,s n
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“O Allah You are peace and from You is peace. Blessed are You o the being of Majesty and Honour”

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Abdullah bin Zubayr A @%
 -R! reports that Nabi
? / A
 DE after making salam would recite:

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r s uq/ t q r … >s 9r ,s To n+St pSt o 5or 0q s Ao p pSt Aq sSt s At pt pSt s n"8‚ s/q 7s "r q s „ +t8s ƒ -r }q >=‚ Dsq "q 9o /q o r (
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“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.”

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Mughira A @%
 -R! narrates that Nabi
? / A
 DE used to recite after Salah:

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q r t …v
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q r qq qt Dq ‰t r o <s /q g
q r ‰s r ,s qt Gq 0tq <s n
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q u Ao s/q k
o u o u Ao s Ao s k
q +t}q <s To q r /q Ao p p<St Aq sSt <s »
«Šv
q u
“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.”

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Aisha  @%
 -R! narrates the after every salah or gathering Nabi
? / A
 DE used to recite some dua. So I
asked Him
? / A
 DE as to what He
? / A
 DE recites? Nabi
? / A
 DE 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.
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q t/q n
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“Glory O Allah and all praise, I seek Your pardon and return to You.”

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?/ A
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Uqba A @%
 -R! reports that Nabi
? / A
 DEordered me to recite Surah Ikhlas, Surah Falaq and Surah Nas
after every salah.

There are many other dua’s and tasbeehat to be recited after salah, for example Ayat al Kursi, Tasbeeh Fatimi etc
but we shall suffice on the above mentioned narrations.

Congregational dua.

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

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Maulana Anwar Shah Kasmiri @%

 A ! 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 @%

 A ! mentions:

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(13 —`  M) '< J/ "9 =  j

“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:

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 95 FP6 J 22—`  M

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

? / A
 DE.”

86 FP6 J 22—`  M

“Yes, dua after fardh is established but individually not in congregation.”

124/3  J! 23—`  M

Maulana Yusuf Binori @%

 A ! mentions: “Even though at times congregational dua took place but this was not the
common regular practice of Nabi
? / A
 DEnor the sahaba

 -R!. It only took place on some special
occasions (like when in war or istisqa etc) Had it been practiced it would have been narrated by numerous narrators.
An action carried out five times a days in public, how is it possible that no one mentions it. General Ahadeeth cannot
be used to prove something at a specific time.”
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 409/3  J! 23—`  M

At another place he mentions: “In many places congregational dua after the fardh salah whilst raising the hands has
become common. This was not found in the time of Nabi
? / A
 DE especially when it is done persistently. Yes,
many duas have been established, but it is without lifting of the hands and without being in congregation.”

318/3 Q+~ J! 25—`  M

Maulana Manzoor Numani @%

 A ! mentions: “The practice whereby after salam the muqatdi follows the imam
like in salah to such an extent that even if a person is in a hurry and he still considers it unacceptable to leave before
the imam; has no basis and needs to be rectified. The link between the imam and muqtadi ends with salam therefore
it is not necessary to follow the imam in dua. If he wishes he could make a short dua and leave before the imam and
if he wishes he could make a long dua as he wishes.”

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 13  iO24—`  M

Mufti Shafi @%

 A ! mentions: “The muqtadi only saying ameen has not been narrated from Nabi / A
 DE

?nor the sahaba, tabieen or ulama. In short this method goes against the teachings of the Quran, the sunnah of
Rasulullah
? / A
 DEand the sahaba

 -R!. In such conditions the imam and muqtadi should make silent
dua.”

155152 N˜"

Maulana Maseehullah Khan @%

 A !mentions: “As for a situation where people persist on loud dua and condemn
those who leave it out, then should one follow this practice or not? By pondering over the rules of shariah, if we find
any action being mustahab and people consider it to be sunnah or wajib then such actions should be prevented.
Many examples of this are found in the books of fiqh. The first example is sajda shukr i.e. making sajda upon receiving

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any bounty from Allah Ta’ala. Although this has been established in the hadeeth then too Imam Abu Hanifa
 A !
@%mentions that it is makrooh. According to Allamah Shami @%
 A !the only reason for this is the possibility of
people considering it to be wajib. … It is clear from this that if the possibility of considering any permissible or
mustahab act as wajib then such acts should be prohibited. In a similar manner loud dua at most could be
permissible. Holding on to it in such a manner that the opposite does not take place at all and condemning the one
who leaves it out are signs to show that it has been taken as wajib. Therefore it is necassry to leave it out.”

156 N˜"

“After compiling the above I found the same thing mentioned in Tafseer Roohul Ma’ani, namely that loud dua,
especially in the masjid, is an innovation. It is mentioned in a Hadeeth “Every innovation is means of misguidance and
every misguidance leads to hell.” The text of Ruhul Ma’ani is: You will find many people in your era making loud dua
especially in the big masjids not realising that they have combined two innovations the first of raising the voice and
the second it being in the masjid.”

Question: Should one say amen to the dua made by the imam after salah or can one make his own dua?

Answer: One can make whatever dua he wishes. It is not necessary to follow the imam.

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“Imam Malik @%

 A ! and a group of other ulama opine that it is makrooh for the imam to make loud dua for those
present as this will lead to the imam being the leader of the salah and he will also become the link between Allah
Ta’ala and his bondsmen in them attaining their needs.”

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Imam Shafi @%

 A ! mentions: “I prefer for the imam and muqtadi to make zikr after salah and they should make it
silently.”

Aap ke Masail 2/272

Maulana Yusuf Ludhwani @%

 A ! upon being asked the method of making dua after salah replied as follows:
“After fardh salah the dua should be short, carried out individually and softly. Every person should ask for his own
needs. The Arabic dua’s should not be always read out loud.”

(72 :? ž/ 31—`  M )  N" G! / K<  $ c(+

Allamah Sirajud Deen @%

 A ! mentions: “Loud dua is an innovation.”

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 14 :/  N" iO 33—`  M

“It should be noted that the common practice after fardh salah whereby the imam and muqtadi congregate and lift
their hands and the imam makes dua and the muqtadi says ameen has definitely not been established from Nabi

? / A
 DE nor the sahaba

 -R!. No hadeeth has been established in this regard.”

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 34—`  M

It is mentioned in Ma’ariful Quran: “May Allah guide the imams of our masajid. They left the teachings of the Quran,
sunnah and practices of our pious predecessors. After every salah superficial dua takes place, in raised voices
besides going against the etiquettes of dua it also causes disturbance in the salah of the late comers.”

150/2  W

Maulana Ashraf Ali Thanwi @%

 A ! mentions: “Continual practice on something is not prohibited. However,

dogmatically obligating something on oneself or pragmatically is prohibited. Dogmatic obligation is considering

something necessary and pragmatic obligation is when one condemns those who leave it out.”

157 N˜"

Ibn Jarir @%

 A ! narrates from Ibn Jurayj @%
 A ! “Raising the voice in dua is a form of transgressing the limits as

indicated to by the verse verily Allah does not love those who transgress the bounds.”

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Sheikh Abdul Fattah @%

 A ! mentions: “Yes if anybody considers this (congregational dua whilst raising the hands)
as a sunnah and persists on it and condemns the one who leaves it out, then this is incorrect and unacceptable.”

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And Allah knows best

Wassalam

Ml. Ishaq E. Moosa,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

The ulama should first educate their congregation on the sunnah method of Adhkaar after salah and gradually
inform them that the congregational dua is not compulsory and was not practised at the time of Rasulullah
 DE

? / A. 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.

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