Reciting Yaseen for the dead

Kakorot

Junior Member
Assalamu 'alaykum

When someone passes away people say, (in particular the family of the deceased) request people to recite surah Yaseen on the deceased behalf. So I just want to know whether this is an innovation because I haven't come across any hadith etc. stating one can do this. So is there any evidence?

:jazaak:
 

finding light

Ya Rab! Forgive me..
Asalamualykum,

I have this on file - three answers from IslamQA, just read through to the relevant part - hope it helps....

Abu Hurairah narrated that the Messenger of Allah said, 'When a man dies all his good deeds come to an end except three; ongoing charity, beneficial knowledge, or a righteous child who suplicates for him.' (saheeh of muslim)

If a family member dies overseas, what should the family do overhere? 1. can we perform the janaza prayer, that means there will be two janaza prayers, one overseas and one here. Is it allowed? 2. Are we allowed to read the quran together and hopefully the blessing will go to the deceased? 3. Do we have to do a special Quran reading and invite people for a meal after three days and after 40 days also? This is being practiced back home and I am told that the spirit of the deceased comes to the house for 40 days and wait to get all these blessings. When I was back home I used to practice this but now I am told that the Prophet sws and His companions never did it. I want to do the right thing. Please give quotations from quran and sunnah. And also if this practice is wrong, please advise what is the proper thing to do under this circumstance.

Praise be to Allaah.
Firstly: if a relative or close friend dies in another country, a person may travel to attend the funeral prayers if that is easy to do. There is nothing wrong with this travelling because it is travelling for a legitimate purpose, even though this action was not known among Muslims in the past. It was not done in the past because they were not able to do that, unlike today when travelling has become easier with faster methods of transportation.
With regard to offering the funeral prayer for the deceased in absentia, there is a great deal of difference of opinion among the scholars on this matter, because it is not reported that the Prophet (peace and blessings of Allaah be upon him) did that, except in the case of the Negus (ruler of Abyssinia), and it was not narrated that the Muslims outside of Madeenah prayed for the Prophet (peace and blessings of Allaah be upon him) in absentia when he died, even though their love for him was so great.
Also, it is not reported that the Muslims prayed in absentia for any of the khulafaa’ al-raashideen (the rightly-guided khaleefahs, the first four leaders of Islam after the Prophet (peace and blessings of Allaah be upon him)) when they died. Prayer for the dead in absentia was not known among the Muslims even though circumstances might have dictated it, such as the eagerness of the Muslims to do something of benefit for their brothers, especially those who were held in high esteem by all the Muslims, or one to whom one is related or who one is fond of, which would make one seek to do something good for him by praying for him. For this reason, scholars such as Shaykh al-Islam Ibn Taymiyah were of the view that the fact that the Prophet (peace and blessings of Allaah be upon him) prayed for the Negus was an exceptional case which applied only to him, because there was no one in the land where he died who could offer the janaazah prayer for him. In my view, this is a sound view in the light of the above. Some scholars say that the funeral prayer in absentia may be offered only for certain people among the ummah, such as famous scholars and just rulers; this view is close to the previous view.
On this basis, there is no reason why the funeral prayer should not be offered for the deceased both when one is present and in absentia.
Secondly:
Gathering to read Qur’aan and give the reward for that to the deceased is a bid’ah (reprehensible innovation), even if it is not done in return for any payment. If it is done in return for payment then it is haraam, because it is being done for a reason other than for the sake of Allaah, and any such action will not earn any reward. But if a person reads Qur’aan by himself and gives the reward for that to a relative or friend, without gathering with others for that purpose and without seeking payment, then there are two scholarly views in this case, one of which says that it is permissible and that the reward for the reading will reach the deceased.
The second view is that it is not prescribed to give the reward for the reading to anyone, because there is no evidence (daleel) to indicate that this is prescribed.
Thirdly:
If the family of the deceased have a special reading, and invite people to a meal three days and forty days after the death, this is bid’ah (reprehensible innovation).
And every bid’ah is a going astray. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever invents something in this matter of ours (i.e., Islam) that is not a part of it will have it rejected.” The action mentioned is a matter that has been invented in the religion, so it is to be rejected, and the one who does it is a sinner and will not be rewarded.
What people say about the soul of the deceased visiting the house after forty days to get the reward is a lie which has no basis. The person who told you that the Prophet (peace and blessings of Allaah be upon him) and his Companions did not do any of these things was right. You did well to ask about the things of which you were unsure, and your eagerness to know the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and act accordingly is highly commendable. This is how the Muslim should be; his concern should be to know the truth so that he can follow it, and know what is false so that he can avoid it.
We ask Allaah to make us and you steadfast in following the Straight Path. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.


What is the ruling on reciting al-Faatihah and giving the reward for it to the deceased?
Praise be to Allaah.


There is no evidence (daleel) for reciting al-Faatihah or any other part of the Qur’aan and giving (the reward for) it to the deceased. We must not do that, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did any such thing. It is prescribed to make du’aa’ for the dead Muslims and to give charity on their behalf by giving to the poor and needy. In this way a person may draw closer to Allaah and ask Him to give the reward for that to his father, mother or other people, deceased or alive. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to a halt apart from three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous child who will pray for him.”
And it was reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, my mother has died and she did not make a will. I think that if she had spoken she would have given in charity. Will she be rewarded if I give in charity on her behalf?” He said, “Yes.” (Saheeh – agreed upon)
The same applies to Hajj and ‘umrah on behalf of the deceased and paying off his debts. All of these actions will benefit him, as was narrated in the shar’i daleel (evidence). But if the questioner is referring to treating the family of the deceased person kindly by giving them money or meat (i.e., food), there is nothing wrong with that if they are poor.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 324


Is setting a date to meet and read the entire Qur’aan for a deceased person and to pray for him, and doing this every year a bid‘ah.?

Praise be to Allaah.

There is no indication in either the Qur’aan or the Sunnah that would prescribe the actions described in the question. Based on this fact, these actions are bid‘ah (a reprehensible innovation) which is not permitted; we should avoid it and warn others not to do it. The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) used to say in his khutbahs (sermons): "The truest of speech is the Book of Allaah, the best guidance is that of Muhammad and the worst of things are those which are newly invented. Every newly-invented thing is a bid‘ah, every bid‘ah is a going astray, and every going astray will end in the Fire of Hell." (Reported by al-Nisaa’i, may Allaah have mercy on him, in al-Sunan, Kitaab salaat al-‘eidayn, no. 1560).

It is permissible to pray for the deceased, without arranging a formal gathering, and without setting a specific date for doing so. We ask Allaah to help us and you to do that which He loves and which will please Him. Allaah knows best.


When I read the Holy Qur'aan I would like my relatives who passed away to benefit from my reading .Besides,I want to make supplications after reading the Qur'aan for myself and my family.What actions are exactly to be done ,for as far as I know raising hands and wiping the face are bid'ah?
Praise be to Allaah.
The correct view is that the dead can benefit from the physical acts of worship undertaken by their living relatives with the intention of giving the reward to them (physical acts of worship include fasting and reading Qur’aan). The same applies to financial acts of worship, such as giving charity on behalf of the deceased or freeing a slave on his behalf, even though some of these actions are not prescribed as such.
This is indicated by the hadeeth of Sa’d ibn ‘Ubaadah (may Allaah be pleased with him), who gave his garden in charity on behalf of his mother who had died, and the Prophet (peace and blessings of Allaah be upon him) approved of that (narrated by al-Bukhaari), and other ahaadeeth.
But giving charity on behalf of the deceased is better than reading Qur’aan for them, just as making du’aa’ for them and seeking forgiveness for them is better than other deeds.
If you give in charity on behalf of your deceased relative, or you make du’aa’ for him – or other actions – the deceased will benefit from that, and you will also have the reward for that, for the Bounty of Allaah is immense.
With regard to raising one's hands when making du’aa’: this is not bid’ah; in fact it is Sunnah and is part of the teachings of guidance and one of the means of having one’s du’aa’s answered. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is modest and most generous; if a man raises his hands to Him, He cannot send them back empty and unanswered,” (Narrated by Ahmad and Abu Dawood from the hadeeth of Salmaan).
But it is makrooh to raise one’s hands at certain times, such as when the khateeb makes du’aa’ at Jumu’ah prayers, unless the khateeb is praying for rain at Jumu’ah prayers, in which case it is prescribed to raise one's hands. This was reported in a saheeh hadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him).
Similarly, it is not permitted to raise one's hands in congregation or individually after praying a fard prayer, as there is no evidence for doing so. Wiping the face, chest or body after making du’aa’ is bid’ah and is not permitted. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
 

Kakorot

Junior Member
Asalamualykum,

I have this on file - three answers from IslamQA, just read through to the relevant part - hope it helps....

:wasalam:

Jazakillahu khayran for the fatwas but I’m kind of confused because within one fatwa it says:

There is no evidence (daleel) for reciting al-Faatihah or any other part of the Qur’aan and giving (the reward for) it to the deceased. We must not do that, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did any such thing.

And then within another it says:

The correct view is that the dead can benefit from the physical acts of worship undertaken by their living relatives with the intention of giving the reward to them (physical acts of worship include fasting and reading Qur’aan)…


Unless I read it wrong; but anyhow the first one sounds more correct to me. :jazaak: sis.
 

finding light

Ya Rab! Forgive me..
Asalamualykum Sis,

It is permissible to pray for the deceased, without arranging a formal gathering, and without setting a specific date for doing so.

Yes, I remember now - it was confusing for me too... what I understood that it is okay to pray for the deceased - actually we should.

So the best thing to do is just make lots and lost and lots of dua for the person and give charity on his/her behalf. There is nothing better that we can do than what Allah has told us to do... This will benefit the deceased much more.
 

finding light

Ya Rab! Forgive me..
Salaam Sister,

Found another, sorry the point is only made right at the end.... again from IslamQA:

In the saheeh Sunnah there are many reports which speak of the virtues of gathering to read the Book of Allaah, but in order for the Muslim to attain those rewards, he should ensure that the gathering is in accordance with sharee’ah. One of the prescribed ways in which people may gather to read Qur’aan is for the people gathered to read together for the purpose of study, learning the meanings and how to recite properly. Another kind of gathering that is prescribed is for each of them to read and the others to listen, so that they may ponder the meanings of the verses. Both are mentioned in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).

For more information please see question no. 22722, which explains the ruling on gathering to read the Qur’aan.

With regard to what each person reads being counted as a khatmah (complete reading of the Qur’aan) for each of them, this is not correct, because none of them has read the entire Qur’aan, or even listened to it, rather each of them has read a part of it, so they will only be rewarded for whatever they have read of the Qur’aan.

The scholars of the Standing Committee said:

Distributing ajza’ or parts of the Qur’aan to those who are present so that each one of them may read a hizb of the Qur’aan is not necessarily regarded as a khatmah or complete reading of the Qur’aan on the part of each one of them. End quote.

Fataawa al-Lajnah al-Daa’imah, 2/480

Secondly:

It is not prescribed to say du’aa’ together after reading Qur’aan, and it is not permissible to pray that the reward for the reading go to any of the dead or the living. Our Prophet (peace and blessings of Allaah be upon him) did not do that, and neither did any of his companions (may Allaah be pleased with them).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

Is it permissible for me to read the entire Qur’aan for my parents, knowing that they are illiterate and cannot read or write? Is it permissible for me to read the entire Qur’aan for a person who knows how to read and write, but I want to give this khatmah to him? Is it permissible for me to read the entire Qur’aan for more than one person?

He replied:

There is no report in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. Rather Allaah has enjoined reading Qur’aan so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]

“Verily, this Qur’aan guides to that which is most just and right”

[al-Isra’ 17:90]

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]

And our Prophet (peace and blessings of Allaah be upon him) said: “Read the Qur’aan, for it will come as an intercessor for its companions.” And he (peace and blessings of Allaah be upon him) said: “The Qur’aan will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aal ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).”

The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Qur’aan and other righteous actions cannot be given to others, and they liken that to the case of charity and du’aa’ for the deceased and others. But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allaah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allaah be upon him), because of the hadeeth quoted above and other similar reports.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361

With regard to their quoting the hadeeth, “When the son of Adam dies, all his good deeds come to an end…” this is not correct, rather if you think about it, you will see that the hadeeth indicates that it is not prescribed to give the reward for reading Qur’aan to the dead, because the Prophet (peace and blessings of Allaah be upon him) said: “A son who will pray for him,” not “who will read Qur’aan for him.”
 

Idris16

Junior Member
Ruling on reading Soorat Yaa-Seen for the dying and the deceased

Asslamua Alylum,
In my culture people read sura Yaseen in groups before and after people die. I would like to know if whether this is based on suna or an innovation?


Praise be to Allaah.

We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)

Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.

As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688.

Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against.

And Allaah is the Source of strength.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

http://islamqa.com/en/ref/734/yaseen
 

Asja

Pearl of Islaam
Assalamu allaicum wa rahmatullah wa barakatuhu

I also do not understnad this part explained in Fatwaa, as it has been said that the dead can benefit from the physical acts done on behalf of him like for example making duas for that persone or reeding(reciting) Quraan.

The correct view is that the dead can benefit from the physical acts of worship undertaken by their living relatives with the intention of giving the reward to them (physical acts of worship include fasting and reading Qur’aan).

For example, is it allowed to read any Surah of Quraan for our relatives who have passed away, without considering any Surah specificlly mentioned in Sunnah of our Prophet salahu alaihi wa saalam. If it is allowed to read Quraan for that persone, than that means we can also recitate Surah Yasin for that persone. This is how I have understood it,and Allah knows the best.

For example, it is allowed that we raise our hands after Salah, but if we would consider it as been obligatory part of Salah, than that would been consider as Bidah. And Allah knows the best.
 

finding light

Ya Rab! Forgive me..
Walaykumsalam,

Actually it is very confusing now - there are two different view points coming from Islam QA...

With regards to physical acts of worship, the fatwa says:

even though some of these actions are not prescribed as such.

So i suppose if there is doubt, just stay away from it... and what I said in post #4 is reiterated here:

But giving charity on behalf of the deceased is better than reading Qur’aan for them, just as making du’aa’ for them and seeking forgiveness for them is better than other deeds.

So stick to those that are prescribed and ordained by Allah because that is the best, yeah?
 

Kakorot

Junior Member
Salaam Sister,

Found another, sorry the point is only made right at the end.... again from IslamQA:

Ruling on reading Soorat Yaa-Seen for the dying and the deceased

Asslamua Alylum,
In my culture people read sura Yaseen in groups before and after people die. I would like to know if whether this is based on suna or an innovation?


Praise be to Allaah.

We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)

Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.

As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688.

Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against.

And Allaah is the Source of strength.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

http://islamqa.com/en/ref/734/yaseen


Jazakumullahu khayr sister and brother, I understand now - it's an innovation full stop.
 

Asif1

Banned
Assalam Alaykum to all :)

Nice Thread, and yes we should not recite the Surah on deads, its a Bidaah sister, what else can I say everything is nicely explained above.

Wassalam
 

friend263

Junior Member
Assalamualikum warehmatullahi wa barakatahu

Asalamualykum,

I have this on file - three answers from IslamQA, just read through to the relevant part - hope it helps....

[/B]

I am sorry but i didnot understood the last five lines of the para in which it is stated that one should not raise hands after the fard namaz..... I am sorry i cant copy paste theline but i wanted to know what excatly does that means??? I have heard that allah hears to the supplications or dua made after fard salah so sholud we make that dua without raising our hand???? Confused............
 

friend263

Junior Member
Assalamualikum warehmatullahi wa barakatahu

I am sorry but i didnot understood the last five lines of the para in which it is stated that one should not raise hands after the fard namaz..... I am sorry i cant copy paste theline but i wanted to know what excatly does that means??? I have heard that allah hears to the supplications or dua made after fard salah so sholud we make that dua without raising our hand???? Confused............

No replies??????????????
 

Asja

Pearl of Islaam
I am sorry but i didnot understood the last five lines of the para in which it is stated that one should not raise hands after the fard namaz..... I am sorry i cant copy paste theline but i wanted to know what excatly does that means??? I have heard that allah hears to the supplications or dua made after fard salah so sholud we make that dua without raising our hand???? Confused............

Assalamu allaicum wa rahmatullah wa barakatuhu

Of course it is allowed that we raise our hands after Salah dear sister or in any time when we are making duas, because it is well known that it was practise of our Prophet Mohammed sallahu alahya wa saalam, therefor it is from Islaam Alhmadulillah.

But from my understanding, it is meant that if we would consider raising our hands as obligatory part of Salah, than this would be consider as Bidah.The same like if we wish to make Duas, it is upon every individual, to recitate only Dua, or raise hands as well. That is how I have understood it.

InshAllah some more knowledgable brother or sister can explain better.

And Allah knows the best.

:wasalam:
 

finding light

Ya Rab! Forgive me..
Assalamu allaicum wa rahmatullah wa barakatuhu

Of course it is allowed that we raise our hands after Salah dear sister or in any time when we are making duas, because it is well know that it was practise of our Prophet Mohammed sallahu alahya wa saalam, therefor it is from Islaam Alhmadulillah.

But from my understanding, it is meant that if we would consider raising our hands as obligatory part of Salah, than this would be consider as Bidah.The same like if we wish to make Duas, it is upon every individual, to recitate only Dua, or raise hands as well. That is how I have understood it.

InshAllah some more knowledgable brother or sister can explain better.

And Allah knows the best.

:wasalam:


Asalamualykum,

The fatwa clearly states:
Similarly, it is not permitted to raise one's hands in congregation or individually after praying a fard prayer, as there is no evidence for doing so. Wiping the face, chest or body after making du’aa’ is bid’ah and is not permitted. And Allaah knows best.

So lets look further into this....
 

finding light

Ya Rab! Forgive me..
Super confused now!

After fard salat (i.e. after saying salam), some people make Dua while others say only Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa or Shafai.
Can we make dua'a after salat.
Can we make dua'a with the imama after salat alltogether.

Praise be to Allaah.

It says in Fatawa al-Lajnah al-Daa’imah:

Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands, whether that is done by the imam alone or a member of the congregation alone, or it is done by them both together. Rather that is bid’ah, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or any of his companions (may Allaah be pleased with them) did that. With regard to making du’aa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that.

Fataawa al-Lajnah al-Daa’imah, 7/103

The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is it proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or not?

They replied: It is not proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them after the salaam of an obligatory prayer is contrary to the Sunnah.

Fataawa al-Lajnah, 7/104

The Committee also stated that saying du’aa’ out loud after the five daily prayers or regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a reprehensible innovation (bid’ah), because it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did anything like that. Whoever makes du’aa’ after the obligatory or regular Sunnah prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah, and for those people to accuse those who disagree with them of being kaafirs and not belonging to Ahl al-Sunnah wa’l-Jamaa’ah, is misguidance, ignorance and a distortion of the facts.

Fataawa Islamiyyah, 1/319

And Allaah knows best.
 

Hajjerr

He is Dhul-Jalali Wal-Ikram
Salam aleikum

So from what i read above, we can make dua after obligatory prayers, wich i knew alhamdullilah and may Allah help us to accomplish.....but without raising hands, because we dont have proffs that Prophet, peace be upon him, did that.......and not in unison, this is bidah.
We have our individual suplications to make and Allah hears us all...inchallah.

Seems clear, alhamdullilah.


:salam2:
 

Asja

Pearl of Islaam
Asalamualykum,

The fatwa clearly states:


So lets look further into this....

Assalamu allaicum wa raahmatullah wa barakatuhu

Well, it seems that it is not clearly explained dear sister, as I have also not understood it. We have been thought always to raise our hands when making Duas, after Salah, or in any other occassion when we are making Dua. And Allah knows the best.

I have found Fatwaa posted by brother "Ditta" and response from brother "weakslave" where it is more clearly explained InshAllah.

Allah knows the best.

:wasalam:

Question

Has it been reported from the Prophet that he used to raise his hands in supplication after the obligatory prayers in particular, because I have been told that he did not raise his hands when supplicating after the obligatory prayers?

Answer

It has not been authentically reported from the Prophet that he used to raise his hands after the obligatory prayers, nor has it been authentically reported from his Companions, may Allaah be pleased with them, as far as we know. As for the action of some people in raising their hands after the obligatory prayers, it is an innovation without any basis, for the Prophet said:

Whoever performs a deed which is not from this matter of ours, will have it rejected.

(Muslim no. 1718)

And he also said:

Whoever innovates in this matter of ours that which is not from it, will have it (his innovation) rejected.

(Al-Bukharee no. 2697 and Muslim no. 1718)

Ibn Baaz. (Rahimahullaah)

Reference: Fatawa Islamiyah, Volume 2 - Purification and Prayer, Remembrance after Prayer, p.263


Question

I see some people raise their hands when the Khatib is supplicating during the Friday sermon; I see others raise their hands when they are supplicating after the fixed Sunnah prayers, during the Qunut supplication of Witr. Meanwhile, others abstain from doing so altogether. Please tell me what the Sunnah is regarding raising the hands during supplication.

Answer

The Sunnah is to raise your hands when you supplicate, and doing so promotes your prayer being answered. The Prophet ,

"Indeed, your Lord is Hayiy and Generous: He is shy from His servant when he raises his hands to Him, to return them empty."

[Abu Dawood no. 1488, At-Tirmidhee no. 3556, Ibn Maajah no. 3866 and Al-Mustadrak for Hakim 1/497]

And according to what is recorded by Muslim in his Sahih from Abu Hurayrah, may Allah be pleased with him, the Prophet said:

"Indeed, Allah is Tayyib (good), and He doesn't accept other than what is Tayyib."

Allah Almighty has ordered the believers with the same commands that he ordered the Messengers with. he says, addressing both separately:

"O You who believe (in the Oneness of Allâh - Islâmic Monotheism)! eat of the lawful things that we have provided You with, and be grateful to Allâh, if it is indeed He whom You worship."

[Soorah al-Baqarah, 172]

And:

"O (you) Messengers! Eat of the Tayibat (good and lawful) and do righteous deeds."

[Soorah al-Mu'minoon, 51]

The Messenger of Allah then informed us of the unkempt and dust-covered traveler, who raised his hands to the sky, and said, "O my Lord, O my Lord." However, his food was unlawful, his drink was unlawful, his clothes were unlawful, and he derived sustenance from what is unlawful. The Messenger of Allah said of him,

"And so how can he be answered!"

[Muslim no. 1015.]

There are many authentic narrations in which the Prophet raised his hands: in the sermon for the Rain Prayer, in the days of Tashriq at the Jamaraat during his final pilgrimage, and on many other occasions.

Nevertheless, we should not raise our hands on those occasions wherein we have no accounts that the Messenger of Allah raised his hands. Therefore, we should follow the Prophet and not raise our hands during the Friday sermon, the 'Eid sermon, the supplication between the prostrations of prayer, the supplication at the end of the prayer, and in the supplication after the five obligatory prayers.

This is because we have no reports from the Messenger of Allah that he raised his hands on these occasions. So we follow him where he did raise his hands and we follow him where he abstained from doing so.

Allah Almighty says:

"Indeed in the Messenger of Allah you have a good example to follow."

[Soorah al-Ahzab, 21]

And with Allah is the facilitation to do what is right.

Ibn Baz

[Reference: Fatawa Islamiyah, Volume 7 - Regarding Supplication and its Manners, Pg. 277-280]


Ibn al-Qayyim said:

With regard to du’aa’ after the prayer facing the qiblah or facing the congregation, this is not something that the Prophet (peace and blessings of Allaah be upon him) did at all. It is not narrated with a saheeh or hasan isnaad. As for doing that only after Fajr and ‘Asr prayers, he did not do that and neither did any of his successors (khulafa’), and he did not teach his ummah to do that. Rather this is something that some people thought it was good to do to make up for not offering Sunnah prayers after those prayers. And Allaah knows best.

1- It is a bidaah to raise your hands in Dua after every prayer. Why? Because the prophet never did it. For ibadaat (acts of worship) they must be accompanied by evidence from the Quraan or Sunnah, otherwise they are not valid forms of worship.

2- If you have a request from Allaah subhanahu wa talaa on occaisson after salaah, you ask of Him and He will grant you, you can even raise your hands. But you are not to do this regularly! Doing it regularly or believing that it is the correct thing to do is bid'aa and this is what is forbidden.

3- It is not bid'aa to raise your hands when making any dua'a, when you want to ask Allaah you turn to Him and you ask of Him. But this is not to be done after every salaah, because then it becomes a bid'aa. The prophet used to raise his hands in dua'a to Allaah all the time, and sometimes the companions would report he would raise his hands so high that the whiteness under his upper arm would be exposed. Again, not after salaah!

The fatwas are clear on the matter, but we must pay attention carefully to every word that is in the question and the answer. We are not scholars to say we accept or reject the words of a scholar. We have our limits and we must respect those limits, and respect our scholars.

Oh Allaah, make us from those who understand your deen in the manner that pleases You, and rid us of misinformation and ignorance.

And Allaah knows best.
 

friend263

Junior Member
Assalamu allaicum wa raahmatullah wa barakatuhu

Well, it seems that it is not clearly explained dear sister, as I have also not understood it. We have been thought always to raise our hands when making Duas, after Salah, or in any other occassion when we are making Dua. And Allah knows the best.

I have found Fatwaa posted by brother "Ditta" and response from brother "weakslave" where it is more clearly explained InshAllah.

Allah knows the best.

:wasalam:

Allah reham i am confused a lot now can any body tell what to do?????
 

Asja

Pearl of Islaam
Allah reham i am confused a lot now can any body tell what to do?????

Assalamu alaicum wa rahmatullah wa barakatuhu dear sister

I have shared posts and answers from brother "Ditta" and response from brother "weakslave". Everything is well and clearly explained sister, you only need to read it carefully InshAllah.

And Allah knows the best.

:wasalam:
 
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