Is Du'aa after Obligatory and Voluntary Prayers an Innovation?

Questioner: Is it an innovation to make supplication after obligatory prayers or disliked?

Shaykh al-‘Uthaymeen: Making supplication after the obligatory prayers is an innovation because the Prophet (sallallaahu alayhi wasallam) did not do it and everyone who worships Allaah with something the Messenger of Allaah (sallallaahu alayhi wasallam) did not enjoin, and it is established that it is from his Sharee’ah, such would be considered an act of innovation based of the statement of the Prophet (sallallaahu alayhi wasallam): “Every newly invented matter is an innovation.”

The Prophet (sallallaahu alayhi wasallam) guided [his Ummah] to the time of making supplication in Salaah. He said: ‘As regards prostration, exert yourselves in supplication in it, for it is most likely that you will be answered.” The Prophet (sallallaahu alayhi wasallam) also said to Ibn Mas’ood (may Allaah be pleased with him) when he was teaching him the tashahhud: “Then he should select whichever supplication he wishes.” That is, before terminating the prayer. Just as the texts of the Sharee’ah indicate that supplication in Salaah should be before salaam, sound contemplation also points to that. This is because as long as a person is in Salaah, he is communicating with his Lord and he is in front of Him. So why should he delay the supplication till after he terminates the Salaah and cuts the link between him and his Lord in his prayer? This is contrary to sound contemplation.

On the basis of this, we say: it is recommended to remember Allaah after completing the Salaah and make supplication before salaam based on the saying of Allaah: “And when you have completed the prayer, remember Allaah standing, sitting, or [lying] on your sides” Soorah an-Nisaa:103. As regards making supplication after voluntary prayer, it is also contrary to the Sunnah because it has not been reported from the Prophet (sallallaahu alayhi wasallam) that he used to make supplication after voluntary prayer. So if you love to make supplication, call upon Allaah the exalted before you complete your Salaah as we mentioned earlier regarding the obligatory prayers.

Source: Fataawa Noor ala ad-Darb. See also, Fataawaa Ibn Uthaymeen (15/216)

The Dead and Knowledge of Earthly Affairs

There exist a number of traditions and athar (narrations traced to the companions or their followers) which indicate that the dead person’s soul is brought news of worldly affairs and even the minutest details of other’s lives. However, all of these are weak and invalid. The following is an example of such:

It has been related that Ibn Mas’ud reported that the Prophet (sallallaahu alayhi wasallam) said: “My life is good for you and my death is also, for your deeds are shown to me. Whatever I see of good [deeds], I praise Allah for that, and whatever I see of evil[deeds], I ask Allah’s forgiveness for you.”[1] And in a narration traced back to Anas: “Your deeds are displayed for me every Thursday.”[2]

Both of these narrations regarding the Prophet himself (sallallaahu alayhi wasallam) are rejectable.[3] The first one was transmitted by weak chains of narrators, while the second one contains a transmitter who is known to have forged traditions.[4] Furthermore, the meaning of these texts conflicts with other texts of the divine Shari’ah and contradicts sound reasoning. There are a number of authentically related traditions whose texts clearly stipulate that the Prophet (sallallaahu alayhi wasallam) has no knowledge of the condition and circumstances of his followers after his death. Among these are the narrations regarding the Prophet’s pond (hawdh) such as the following:

“Aa’ishah (may Allaah be pleased with her) related: “I heard Allaah’s messenger say, ‘I will be at the pond, looking at those of you who come to me. Then, by Allaah, some men will be removed from me, whereupon I will say, “O my Lord, they are from my Ummah.” But He will say, “Verily, you do not know what they did after you: they continued backsliding, turning back on their heels.”[5]

If the Prophet (sallallaahu alayhi wasallam) had been shown the deeds of his followers, it would not have been said to him in the preceding hadeeth, ‘Verily, you do no know what they did after you.”  In conclusion, it is obvious that the faculties of the dead regarding earthly affairs during the period of the barzakh are very limited.

Source: Mysteries of the Soul Expounded, p. 101-104, by Abu Bilal Mustafa al-Kanandi (may Allah have mercy on him)

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[1] Related by al-Bazzar with a weak sanad

[2] A forged tradition related by Abu Tahir al-Mukhlis. See al-Albani’s Silsilat al-Ahadith adh-Dha’eefah, vol. 2, hadith no. 975

[3] Another rejectable narration is what has been related from the Prophet (sallallaahu alayhi wasallam) that he said: ‘Anyone who passes by the grave of his fellow believer [whom he knew in this world] and pronounces the peace greeting upon him will be recognized by the deceased, and his greeting will be returned.’ Silsilat al-Ahadith adh-Dha’eefah, hadith no. 4493

[4] See Silsilat al-Ahadith adh-Dha’eefah, vol. 2, p. 407

[5] Related by Muslim

Ruling on Praying for Long Life

Sinaan bin Rabee’ah said, ‘I heard Anas bin Maalik (may Allaah be pleased with him) saying: “My mother took me to the Messenger of Allaah (sallallaahu alayhi wasallam) and said, ‘Make supplication for your young servant. He said: ‘O Allaah give him a lot of wealth and children, make him live long and forgive him his sin.” 

Thaabit narrated that Anas said: “The Messenger of Allaah (sallallaahu alayhi wasallam) supplicated for me thus, ‘O Allaah, give him a lot of wealth and children and make him live long.”

Shaykh al-Albaanee commented:

This hadeeth contains the permissibility of making supplication for an individual to have a long life just as it is the custom in some Arab countries contrary to the view of some scholars. And what supports it is that there is no difference between it and making supplication for happiness and the like, since each of that has been preordained; so ponder over it.

Source: Silsilah as-Saheehah, vol. 5, p. 287-288

When is it Better to Stand in the Left Side of the Row in Salaah?

Shaykh Muhammad bin Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The Sunnah indicates that the right side of the row in prayer is better than the left. And this is when both rows are almost equal or equal. But if the right side is further away, the Sunnah shows that the left side that is closer is better. The evidence for that is that, initially, when a group of three persons want to pray, the Imam would stand in between the two men. Later, it was abrogated and the Imaam was required to stand in front of two persons or more. If the right side were to be better in absolute terms, the position of the two men standing with the Imam would have been the right side.

In addition, if the right side were to be better absolutely, the Prophet (sallallaahu alayhi wasallam) would have said, ‘Complete the rows from the right side, then the next right side” just as row used to be completed one after the other. Therefore, assuming there are ten men in the right hand side and two men in the left side, the left side is better because it is closer to the Imaam.

Source: Sharh al-Mumti’ 5/90-91 by Shaykh Muhammad bin Saalih al-Uthaymeen (may Allaah have mercy on him)

The Shaykh (may Allaah have mercy on him) also said: “What some people do today, whereby you would see them completing the right side of the row while the left row contains few persons, is contrary to the Sunnah. The Sunnah is that the right and the left sides should be almost equal. So if they are equal, here we would say: the right side is better. There is no harm if there is addition of one or two persons in the right side. However, completing the right side of the row while there are only few persons in the left side is contrary to the Sunnah because that would make the Imaam not to be standing in the middle.

Source: Sharh Riyaad As-Saaliheen, 5/118-119, 3/238 by Shaykh Muhammad bin Saalih al-Uthaymeen (may Allaah have mercy on him)