Dua After Fardh Salaah


Please explain the masnoon method of how the Du’aa should be made with the IMAAM and Muqtadis after the Fard Salaah.


The ideal method of Du’aa after congregational Salaah is that the Imaam, as well as the Muqtadees (followers) should make Du’aa’ silently and individually, and not collectively (where the Imaam makes the Du’aa aloud and the Muqtadees say Aameen to his Du’aa). 

Having said that, one should understand the following:

– Congregational Du’aa’ after Salaah (as is the trend in many Masaajid) where the Imaam makes the Du’aa aloud and the Muqtadees say Aameen to his Du’aa, is neither a Sunnah nor something totally prohibited. It is only one of the several permissible ways of making Du’aa’. The ideal method of making Du’aa after Salaah is as was mentioned in the beginning of this reply is that both the Imaam and the Muqtadees should make Du’aa on their own, silently. If a Muqtadee has completed his silent, individual Du’aa, he may get up and commence his Sunnah and Nafl Salaah. He does not have to wait for the Imaam to complete his Du’aa.

– If people tend to believe that the loud customary congregational Du’aa’ is necessary, then in this instance it will become an innovation in Deen, hence impermissible. 

– However if the people understand that it is not necessary, then it will be permissible to make loud congregational Du’aa. This however, must not become a habit and permanent feature of the Du’aa. The Imaam can implement this method as a short-term measure with the intention of teaching his Muqtadees the wordings of various Du’aas. As soon as the Imaam feels that now the Muqtadees have learnt how to make Du’aa, he should cease to make the congregational loud Du’aa and implement and also encourage the silent, individual Du’aa method.

Based on the points mentioned above, one should not implement drastic measures in order to put a sudden stop to the loud congregational Du’aa’ after Salaah, since this could cause a lot of misunderstanding and problems in the community. In fact, we are aware of such cases that when people in charge drastically ceased the loud congregational Du’aa; it resulted in the community becoming disunited and divided into two groups. This is not the way of dealing with situations; one should exercise wisdom when dealing with such situations. One should be tactful and adopt a gradual process by way of an educational programme whereby people begin to accept and appreciate that the correct method of Du’aa after Salaah is to make it silently and individually. 

The wisdom and methodology of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) has to be implemented when making an effort to bring alive his blessed Sunnah. 

Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) once mentioned to his respected wife Sayyidatuna ‘Aaishah (Radiallahu Anha), “Don’t you know that your nation had built the Ka’bah (they had rebuilt it after the structure became damaged), in such a way that it fell short of the boundaries that were demarcated by Ibrahim (Alaihis Salam)”, upon which Sayyidatuna ‘Aaishah (Radiallahu Anha) asked, “O Rasulullah (Sallallahu Alaihi Wasallam)! Why don’t you extend it until the boundaries that were demarcated by Ibrahim (Alaihis Salam)?” Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) replied, “Had it not been that your nation has very recently left disbelief (and accepted Islam), I would have done so.”  

[This narration is mentioned in Saheehul-Bukhari and Saheeh Muslim. ]

Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) knew that the ideal would be to extend the Ka’bah, however since this is not a necessary aspect of Deen, he did not implement drastic measures in order to carry it out, as it would have caused consternation and strife in the community. 

Similarly, making Du’aa’ silently and individually after Salaah is not a necessary aspect of Deen, therefore drastic measures should not be utilized in order to implement it. Rather a gradual effort should be made. When the community develops a deep trust in their Imaam and the Imaam begins to educate them regarding the matter – which may take some time – then they will readily accept it without question. These types of situations are very delicate, and if not handled correctly, can lead to major problems. Therefore, one should take guidance from the local senior Ulema who have experience in dealing with such matters.

Checked and Approved By:

Mufti Muhammed Saeed Motara Saheb D.B.


 ولا حجة لهم ایضاً فیما ورد من الترغیب العام فی الدعا بعد کل صلوة فرضا او نافلة ، فانه لیس فیه ان یکون هذا الدعاءباالجتماع والنتظار ، ولا فیما قاله الشربنلالی فی نور الایضاح و شرحه بعد قوله: القیام الی ادا ء السنة التی تلی الفرض متصل بالفرض مسنون ما نصه : و یستحب للامام بعد سلامه ان یتحوله الی جهة یساره لتطوع بعض الفرض ، و یستحب ان یستقبل بعده و یستغفرون الله ثلاث ، ویقروون المعوذات و آیة الکرسی و یسبحون الله و یحمدونه و یکبرونه ثلاث و ثلاثین ثم یدعون لانفسهم و للمسلمین رافعی ایدیهم ، الاخ ۔ ۔ ۔ فانه لا دلالة فیه علی قراءته کل ذلک والدعا ء بعدها مجتمعین ، وان یفعل ذلک کله فی المسجد ، فان الصیغة الجمع لا تستدعی الاجتماع والاصطحاب اصلا ، نص علی ذلک الاصولیون ، فمعنی کلامه ان المسلمین ینبغی لهم قراءة الاوراد الماثورة بعد المکتوبات بان یاتی کل واحد بها علی حلة ، و یدعوا کل احد بعدها لنفسه للمسلمین ، لان شربنلالی نفسه قد نص قبل ذلک علی ان الافضل بالسنن اداوها  فیما هو ا بعد من الریاء ، واجمع للخصوص ، سوائفی بیته او غیره۔

(اعلاء السنن ج ۳ ص ۲۰۲ ۔ ۲۰۷ )

عوام اسے سنن صلوة میں سے سمجهنے لگے ہیں> .اس قدر التزام ہونے لگا ہے کہ تارک کو حدف ِ ملامت بنایا جاتا ہے۔ اگر کوئ امام اس طریقہ پر دعا نہ کرائے تو اسے علیحدہ کر دیا جاتا ہے۔ اخفاء کی افضلیت پر اجماع کے باوجود جهراً پر اصرار کیا جاتا ہے ۔ ان وجوہ کی بنا پر نمازوں کے بعد عام مساجد میں دعا کا مروجہ طریقہ ختم کرنا چاہئے اور علماء کو اس طرف زیادہ توجہ مبذول کرنا چاہیئے۔

۔ ۔ ۔ اس لئیے اءمہ مساجد پر لازم ہے کہ جهر کی رسم کو تو بالکل ختم کر دیں اور اجتماعاً سری دعا سے متعلق بهی مقتدیوں کو یہ تبلیغ کرتے ہیں کہ یہ طریقہ سنت سے ثابت نہیں اس لیئے اس کا زیادہ اہتمام نہیں کرنا چاہئے۔ ۔ ۔ رسول اکرمﷺ روزانہ پانچ بار علانیہ باجماعت نماز ادا فرماتے تهے اگر آپ نے نماز کے بعد اجتماعی دعا فرمائی ہوتی تو اسکو کوئی متنفس تو نقل کرتا مگر ذخیرہ حدیث میں اسکا کہیں نشان نہیں ملتا اگر اسکا استحباب تسلیم کر بهی لیا جائے تو التزام بهر صورت بدعت ہے۔  (احسن الفتاوی  ج ۳  ص 4۵ ۔  44)

حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، أَنَّ عَبْدَ اللَّهِ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، أَخْبَرَ عَبْدَ اللَّهِ بْنَ عُمَرَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَلَمْ تَرَيْ أَنْ قَوْمَكِ بَنَوْا الكَعْبَةَ، وَاقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ». فَقُلْتُ: يَا رَسُولَ اللَّهِ أَلاَ تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ؟ قَالَ: «لَوْلاَ حِدْثَانُ قَوْمِكِ بِالكُفْرِ» فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: «لَئِنْ كَانَتْ عَائِشَةُ سَمِعَتْ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مَا أُرَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَرَكَ اسْتِلاَمَ الرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الحِجْرَ، إِلَّا أَنَّ البَيْتَ لَمْ يُتَمَّمْ عَلَى قَوَاعِدِ إِبْرَاهِيمَ». (صحيح البخاري – ج 6 / ص 20)


وحَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بَكْرٍ السَّهْمِيُّ، حَدَّثَنَا حَاتِمُ بْنُ أَبِي صَغِيرَةَ، عَنْ أَبِي قَزَعَةَ، أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ بَيْنَمَا هُوَ يَطُوفُ بِالْبَيْتِ إِذْ قَالَ: قَاتَلَ اللهُ ابْنَ الزُّبَيْرِ حَيْثُ يَكْذِبُ عَلَى أُمِّ الْمُؤْمِنِينَ، يَقُولُ: سَمِعْتُهَا تَقُولُ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يَا عَائِشَةُ لَوْلَا حِدْثَانُ قَوْمِكِ بِالْكُفْرِ لَنَقَضْتُ الْبَيْتَ حَتَّى أَزِيدَ فِيهِ مِنَ الْحِجْرِ، فَإِنَّ قَوْمَكِ قَصَّرُوا فِي الْبِنَاءِ»، فَقَالَ الْحَارِثُ بْنُ عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ: لَا تَقُلْ هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ، فَأَنَا سَمِعْتُ أُمَّ الْمُؤْمِنِينَ تُحَدِّثُ هَذَا قَالَ: لَوْ كُنْتُ سَمِعْتُهُ قَبْلَ أَنْ أَهْدِمَهُ، لَتَرَكْتُهُ عَلَى مَا بَنَى ابْنُ الزُّبَيْ. (صحيح مسلم – ج 2 / 972)

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