Question

Is congregational dua after salaah or whenever bida’h?

Answer

Congregational Dua after salah is not bida’h. Bida’h means to innovate in the aspects of the sharee’ah and to add that which has no basis in Islam. The majority of the scholars say that congregational dua after salah was not the practice of the Prophet sallallahu alayhi wasallam. Let us discuss why this practice is so prevalent in our societies today and why it is emphasised so much by our Ulama and our elders of today.

Firstly, we need to understand one concept of congregational dua, and that is, that if one has the firm belief that this specific type of practice is in any way sunnat, wajib, or fardh, and if one makes an objection if it is not carried out after every salah, or, he deplores those who do not take part in this practice, is totally bida’h and sinful. The highest category which we can give this practice may be mustahab.

The following discussion can be found in full detail in fath-ul-bari, the commentary on Sahih al-Bukhari, from pages 150-153 volume 12 (cairo print) under the baab,  بَاب الدُّعَاءِ بَعْدَ الصَّلَاةِ (page 397 of the Indian print).

1 – The first proof of evidence of the Hanafi School of fiqh comes from the qur’an, surah qaaf (26^th para, page 721), where Almighty Allah says, “وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ”. Some of the commentators of the Qur’an, on the commentary of this ayat, have said that this ayat is referring to congregational dua after salah.

2 – Secondly, Imam Abu Daud and Imam Nasai have narrated from Hazrat Mua’z Ibn Jabal radhiyallahu anhu that the Holy Prophet sallallahu alayhi wasallam said to him,

Imam Ibn Hibaan and Imam Hakim have classified this hadith as authentic.

3 – Imam Tirmizi has narrated from Hazrat Abu Umamah radhiyallahu anhu that  the Holy Prophet sallallahu alayhi wasallam was asked,

4 – Imam Hakim, Imam Nasai, Imam Tirmizi and Imam Ahmad have said that the following hadith is authentic, narrated from Hazrat Abu Bakarah,

There are many more proofs from the ahadith, which prove that dua after salah is a practice of the Holy Prophet (May peace and blessings be upon him) himself, but I have omitted them to prevent prolonging the answer.

Hazrat Shaikh Yunus Sahib (of India, Saharanpoor, and the great Khalifah of the late Hazrat Shaikh Zakariya rahmatullahi alaiyah), has said that the majority of the evidence points towards the dua after salah.

Note:

Regarding congregational dua after salah, one needs to and must understand that the majority of the people are immersed and are busy in their work and everyday life. They hardly find time to perform their obligatory prayers let alone find time to practice upon the mustahabaat such as dua. We see daily that many of the musallees get up straightaway after fardh salah and leave the masjid. One of the reasons that so much emphasis is given to this practise is that the general public offer inadequate excuses of “not having the time” to do things, and, among them, is dua.  Therefore, in reality, this is the one chance where everybody has the opportunity to turn to his lord in supplication and to repent five times daily.

The reason dua is carried out as a congregation is to help each other give strength, due to the weakness of our Imaan and the lack of sincerity and contemplation that we have, to the duas that are made. Through congregational dua, it is hoped inshaAllah that our duas will be accepted in the court of Allah. In this way even if there is only one beloved servant of Allah who is pious and sincere in his dua then Allah’s rahmat will decend upon all who are present, and, if he accepts this persons dua then Allah is not a miser as to accept a single persons dua from an entire congregation and reject the rest!!

Student of Darul Ifta. Checked and approved by Shaykh Abdur Raheem Sahib.