Salaam 'Alaikum,
JazakAllahu khair sister 'BintShafi'. Your replies from the Lajnah are very sufficient. I would like add for the sake of clarity the rationale behind why these acts are considered bid'ah, bi-idhnillah.
Many people, indeed myself at one point, believe there was nothing wrong with making dua'a in congregation after salat or reciting the intention to pray in Arabic and other acts common to the indian subcontinent. On the surface of it, there doesnt seem to be anything wrong with them. Afterall, a dua is a dua. Why can we not make it after salah and why can we not make it together with the imam? The Prophet (pbuh) urged us to constantly make dua and to remember Allah in all our gatherings. He said if we remember Allah in a gathering, Allah will mention us in a higher gathering. Is not making dua, a form of remembering Allah? And of course, the prophet (pbuh) did make dua during prayer. We have the qunoot of witr and fajr to testify to this. So how can making dua be wrong?
It was only when i started reading on Usul (principles) that the matter became very clear. It is my firm belief, that unlike all other religions, Islam is based upon clear principles, which when understood properly, allow for us to comprehend and make sense of why things are the way they are. It is these principles that keep the religion intact and prevent innovation from breaking is roots - something which is not found in any other religion.
In regards to the matter of making dua in congregation after salah, the principle which prevents this act being permissible is the one which states: 'in matters or worship, every form of ibaadah is HARAAM unless there is textual evidence (Quran and Sunnah) permitting its allowance'. Why is this so?
It is so for a couple of reasons: firstly, Allah has informed us in the Quran the He has perfected and completed our religion. This means that nothing can be added or taken away from Islam, since it is not a religion of our own making. For us to add or take something away would suggest that we are more - wal 'iyaadhu billah - knowledgeable than Allah. For ultimately we are saying 'this is better than what Allah has perscribed'. For this reason there are numerous ahadith warning us of the danger of innovation and the severe punishment awaiting those who commit this vile act.
Secondly, the Sunnah is our guide and we must seeks its counsel in all our affairs of religion for the simple fact the Prophet (pbuh) was the best of examples. As the post above me has mentioned, the act of making dua'a in congregation after every salah is not found in the Sunnah. Why does that matter? It matters because if we continue to commit the act thinking that it is good and will bring us closer to Allah, then, again, ultimately we are saying we know better than the Prophet (pbuh). The Prophet (pbuh) has told has in many ahadith he is the best in worship and most closest to Allah. Had this act (making dua'a after salah) had indeed been a good and one which brings a person closer to Allah, then surely he would have been the first to do such an act! Furthermore, he has also told us that the sahabah and the two generations after them are the best of generations. Surely they too would have made dua'a in congregation had it indeed been an acceptable form of worship.
The converse of that principle states: "in matters of dunyah everything is HALAAL unless there is textual evidence stating its impermissability". SubhanAllah, this is truly an enlightening principle. And it is concordant with common sense. If you see a person wearing a red socks (I hate red socks!) you may say the person is a bit wierd, but you will never say, 'is this allowed in Islam?'. On the other hand, if you see a person jumping up and down during prayer and he tells you this is how you pray, you start questioning the person's sincerety and knowledge and you ask him to bring proof'. Thus the default position in matters of Dunyah is that all things are halaal, whereas in matters of ibaadha, all things are haraam. In the case of the Dunyah, the one objecting has to prove with evidence, while in matters of worship, the onus is on the one doing the act to prove with evidence.
WaAllahu A'lam.
Was Salaam 'Alaikum
