Shari'ah documents of prayer after obligatory prayers 8181467517

The prayers that are practiced in our country after the prayers or after the congregation of the obligatory prayers are mustahab amal; Not bid'at. The reason is that the practice is called bid'at, which has no basis in the Shari'ah. But that ‘prayer’ is proved by reliable tradition. So those who deny prayer outright are in error; And those who call the combined prayer of Imam Muqtada a bid'at in all circumstances, their claim is also baseless and those who consider the prayer to be necessary exaggerate in this matter and mock and insult him if no one does it, they are also in error. Analysis: The first person to claim that the prayer after the prayer is baseless and bid'at is Allama Ibn Taymiyyah, a Hanbali. Later his student Allama Hafiz Ibn Qayyim followed him. Allama Ibn Taymiyyah and Hafiz Ibn al-Qayyim. He claims that there is no evidence in the Qur'an and Hadith for praying after prayers. In all the traditions that are meant to make du'a after the prayer, it means - Ma'sura in the du'a before the salaam. In refuting this baseless claim of theirs, Allama Hafiz Ibn Hajar Askalani narrated in Bukhari. He said, "The claim of Ibn al-Qayyim is not correct." The reason is that in many saheeh hadeeths there is a clear description of making du'aa 'after salaam. And the hadith that says to make du'a at the end of the prayer does not mean masura in the du'a before the salaam. Rather, it is undoubtedly the next dua of Salam. (See Fathul Bari, 2: 335 p., Fathul Mulhim, 2:16 p.) Thus, Allama Jafar Ahmad Usmani protested against the claim of Ibn al-Qayyim and his masters. Ibn al-Qayyim, in his book Elaus Sunan, denies the du'aa 'after the prayer, and wants to interpret the hadiths related to it as ma'sura in the du'aa' before the salaam, but their interpretation is not correct. The reason is that many clear hadiths exist against their interpretation. So their interpretation against this hadith is not acceptable. ” (Elaus Sunan 3: 159 p.) For those who completely deny the prayer after the prayer, the two quotations mentioned in their reply are sufficient. And those who say, ‘One can pray alone after prayer; But for imams and muqtadis, praying together is a bid'at; Since there is no strong evidence in support of their claim, their claim is not acceptable. ‘The hadiths are extensive in the context of munajat after prayer. These hadiths do not mention any specific field of prayer. Therefore, on the basis of the comprehensiveness of the hadiths, after the prayer, the prayers of all fields will be considered as mustahab. The question of bid'at does not arise after the original sahih hadith exists. (Faizul Bari 2: 431) There is a lot of evidence in the hadith about the importance of combined prayers. In the books of jurisprudence also the combined prayers of Imam-Muqtadi have been called Mustahab. The rulings of numerous hadith scholars are also clearly in favor of ijtimayi munajat. In this case, it is not correct to call the conventional prayer this bid'at. The following is a summary of the hadiths in favor of munajat, a description of the books of fiqh, and a document containing the opinions of hadith scholars: Documents of Hadith in favor of prayer: Hadith-1: (Prayer after the obligatory prayer) Hazrat Abu Umama agreed. It is narrated that the Prophet (peace and blessings of Allaah be upon him) was asked: At what point is it more likely that the supplication will be accepted? The Prophet (peace and blessings of Allaah be upon him) replied, 'On the last night and after the obligatory prayer.' (Jami 'al-Tirmidhi 2:16) Hadith-2: Hazrat Ibn Abbas agreed. It is narrated that he said, "When you retire from the obligatory prayers, the du'aa 'will be busy." (Tafsir Ibn Abbas Razi., 514 p.) Hadith-3: Hazrat Qatadah, Jah Haq and Kalbi. It is narrated that they said, "After performing the obligatory prayers, one will engage in du'aa '." (Tafsir Mazhari 10:29 p.) Hadith-4: (Raising one's hand in prayer after prayer) Hazrat Fazl Ibn Abbas agreed. It is narrated that the Prophet (peace and blessings of Allaah be upon him) said: The prayer is two rak'ahs; Attahiyyatu is to be recited in every two rak'ahs. The prayer has to be performed humbly with fear and devotion. And (at the end of the prayer) raise both hands in such a way that both hands are raised towards the Lord and face towards the Qibla. Then say: O Lord! O Lord! (Pray in this way. Whoever does not do so, the incomplete prayer will be declared limbless). (Jami'e Tirmidhi 17) Hadith-5: (Raising one's hand in prayer after prayer) Hazrat Anas agreed. It is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every servant should raise his hands after every prayer and recite this supplication: Allaahumma wa Allaahu alayhi wa sallam, Allaah will determine for himself that Do not return as deprived. (Shaykhul Hadith Maulana Azizul Haq Sahib Rah. Six books of Muslim Sharif and other hadiths compiled in the 5th volume. See also Mishkat Sharif 1st volume 195/196 page. There are many hadiths in them. In short, the Prophet (peace and blessings of Allaah be upon him) instructed us to raise our hands while praying and supplicating. So this is the etiquette of Dua. Hadith-6: (After returning the prayer) Hazrat Ibn Yahya said. He said, "I saw 'Abdullah ibn Zubayr (may Allah be pleased with him). He saw a man raising his hand before returning the salutation and after the prayer he called him and said,' The Messenger of Allah (may peace be upon him) used to raise his hands only after the prayer, not before. ' (Elaus Sunan 3: 161) Hadith-6: (Combined prayer) Hazrat Habib Ibn Salam agreed. The Prophet (peace and blessings of Allaah be upon him) said: If a number of people come together and make du'aa 'in such a way that one of them starts to make du'aa' and the other people start saying 'amin' and 'amin', then Allaah You must accept their prayers. (Kanzul Ummal 1:16 p. # Talkhisuz Zahabi 3: 348 p.) Hadith-6: (Combined prayer of Imam-Muqtadi) Hazrat Saoban Razi. It is narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘No person will become the Imam of the people, except for those who specify himself in the du’aa’. If they do, then he has betrayed them. '(Tirmidhi 1:72) It is understood from the following hadiths: (A) Dua is more likely to be accepted after the obligatory prayers. Therefore, it is advisable to engage in du'aa 'after the obligatory prayers. (B) It is a very important act to raise one's hand and make du'a after the prayer. The Prophet (peace and blessings of Allaah be upon him) himself used to raise his hands in supplication after the prayer and encourage others to do the same. So this is the etiquette of Dua. (C) one will pray; And everyone else will say Amen; Thus it is inevitable that everyone's dua or combined prayers will be accepted. And Imam Sahib should not just pray for himself. Include the worshipers in the dua. From the sum of the mentioned hadiths, the evidence of the combined prayers of all the Imams and Muqtadis after the obligatory prayers as well as the solitary prayers after the prayers became as clear as daylight. Therefore, it is mustahab to summarize the meaning and summary of the hadiths. (See details: Kifayatul Mufti 3: 300 p., Elaus Sunan, 3: 181 p.) It is to be noted that some people have objected to the hadiths narrated that ‘none of these hadiths mention the joint prayer after the obligatory prayers. Because, in some of them, there is only talk of prayer, but there is no question of raising hands. In some of them, there is only talk of raising hands and praying. But it is not alone, not collectively. It is true that there is talk of combined prayers in any of them, but there is no mention of it being after the obligatory prayers. Therefore, the conventional prayers are not proved by these hadiths. 'In response to their objection, Hazrat Maulana Mufti Kifayatullah r. Kifayatul Mufti said in his book: “Just as matters are not mentioned together in one hadith, so it is not forbidden in any other hadith. Not mentioning anything never means being banned. In addition, the narrations of the hadiths mentioned are so comprehensive that they cover all possible situations. Moreover, there are different references to these conditions in different traditions. From the collective point of view, the combined prayer by raising the hand after the obligatory prayer is easily proved. It is like the detailed rules of prayer, the sunnat rules of the call to prayer, etc. are not mentioned in any hadith together. It is proved in the collection of different hadiths. ” (See: Kifayatul Mufti 3: 3000 p.) Some more complaints of the deniers of prayers and their answers: Complaint-1 The hadiths in favor of munajat after prayers apply only to naafil prayers. Therefore, it does not prove that munajat is mustahab after fard prayers. Answer: Hazrat Allama Anwar Shah Kashmiri Rah. He said, "Regarding the hadiths in favor of praying after the prayer, the jurists have included both the supererogatory and the obligatory prayers." (Faizul Bari: 4:48 p.) Maulana Jafar Ahmad Usmani Rah. He said, "Prayer after the obligatory prayer is better than the prayer after the supererogatory prayer." (Elaus Sunan, 3:16 p.) Complaint-2 Had the prayer been desirable, the Prophet (peace and blessings of Allaah be upon him) would have proved it in many hadeeths. But there is not a single tradition in this regard. Answer: First of all, it is not correct to say that there is not a single narration about the deeds of the Prophet (peace and blessings of Allaah be upon him) regarding prayer. The reason is that we have narrated a clear narration in this regard in the chapter on Hadith. Secondly, it is not at all necessary to prove the deeds of the Prophet (peace and blessings of Allaah be upon him) to prove mustahab. Because there are many mustahab acts, which the Prophet (peace and blessings of Allaah be upon him) did not do himself because of special masalihat, but he encouraged the ummah verbally towards all of them. So that the Ummah can act on it. Such as- Chashat prayer, Azan (which is called Afzalul Amal) etc. These have not been proven by the Prophet (peace and blessings of Allaah be upon him). But he has verbally encouraged the ummah to do these good deeds. Similarly, the narration of the Prophet (peace and blessings of Allaah be upon him) on the subject of prayer is briefly narrated, but the oral narration is abundant. And that is enough to prove Mustahab. Moreover, the rule is that if there is a contradiction between the oral tradition and the practical narration, then those who say that in order to prove mustahab must have amal in addition to the oral narration of the Prophet (peace be upon him), they have deviated from the right path and are based on a fasid thing. Talking. (Note: Faizul Bari 2: 413 p.) Complaint-3 The hadiths which are quoted in favor of munajat are very weak. Therefore, it is not reliable. Answer: Although some of the hadiths in this chapter are weak, there are other saheeh traditions in support of it. Therefore, it will be considered reliable. Second: Those hadiths are related to virtue. And Zayef Hadith is also acceptable regarding virtues. (See Nukhbatul Fiqr) Complaint-4 Hazrat Abu Bakr Siddiq agreed. It is narrated that when he returned the salutation of the obligatory prayer, he would get up so fast that it seemed as if he was sitting on a hot stone. (Umdatul Kari 6: 139 p.) It is understood that Hazrat Abu Bakr Siddiq agreed. He would return the salutation and stand without praying. Answer: The deed mentioned by Hazrat Abu Bakr Siddiq Razi does not mean that he used to stand without reciting Masnoon Dua after returning the salutation. Because he can never oppose the Prophet (peace and blessings of Allaah be upon him). After returning the salutation from the Prophet (peace and blessings of Allaah be upon him), various supplications and remembrance are narrated in the hadeeth. So the meaning of the tradition is- Hazrat Abu Bakr Siddiq Razi. After returning the salutation, he would not sit for long recitation of short dua and dhikr. Therefore, the above narration does not prove to rise without praying to Hazrat Abu Bakr Siddiq Razi. (Al-Abwab wat-Tarajim: 96 p.) It is to be noted that those who are against the Ijtimayi Munajat, after giving the salutation on the pretext of the deeds of Hazrat Abu Bakr Razi, immediately get up for the Sunnah etc. But by this the masnun du'a etc. which are after the prayer are disputed. Secondly, the command to make some time gap between fard and sunnat, which is found in Hadith Sharif, is violated. Documents of fiqh books in favor of prayer: There is a lot of evidence in favor of prayer in the books of fiqh. Below are excerpts:

1. Narration of Mabsut, one of the main books of Hanafi jurisprudence: “When you are free from prayer, you will be engaged in supplication to Allah. Because, at this time, the dua is more likely to be accepted. ”
2. Narration of the famous book of fiqh ‘Minhazul Ummah and Aqeedusunniyah’: “It is Sunnah to make dua after the obligatory prayers. In this way, it is sunnat to raise one's hand during du'aa 'and then wipe one's face. "
3. Narration of Tahajibul Azkar: "There is a consensus among the scholars that it is mustahab to do dhikr and du'a after the prayer."
4. Narration of Shir'atul Islam: "After the obligatory prayers, the worshipers will consider praying as booty."
5. Narration of ‘Tuhfatul Marguba’ and ‘Si’ya:“ At the end of the prayer, the Imam and the worshipers will raise their hands and pray for themselves and the Muslims. Then at the end of the prayer, wipe your face. ”. Narration of ‘Fatawa Bayaziyah’: At the end of the prayer, the Imam will recite the dua narrated in the hadith and the worshipers will also recite the dua in public. There is no problem in this. However, after the dua of the worshipers is memorized, it will be a bid'ah for everyone to make dua in a loud voice. Then the worshipers will recite the dua slowly.. Narrations of Fatawa Sufya and Nurul Ijah: "After the prayer, it is mustahab to raise one's hand and make du'a to Allah in a united manner without considering it necessary."The above narrations clearly prove that it is mustahab to make du'aa 'after the prayer. And it is recommended to raise your hand. It is further proved that praying is a mustahab act for all Imams and Muqtadis.The view of hadith scholars in favor of prayer:Although we have observed the verdicts of the scholars of Hadith, we find innumerable proofs in favor of prayer. The following are some of the points of view:
6. Allama Hafiz Ibn Hazar Askalani, a well-known hadith scholar. He said, "Imams and muqtadis will be engaged in the remembrance of Allah after all the obligatory prayers which are not followed by the Sunnah prayers." Then the Imam will pray facing the right side of Qatar. However, if you want to pray briefly, you can also do it facing the Qibla. ” (Fath al-Bari 2: 335 p.)
7. Famous Muhaddis Allama Badruddin Aini Rah. He said, “By this hadith it is understood that it is mustahab to pray after the prayer. Because the time is very important and the prayers are more likely to be accepted at that time. ” (Umdatul Kari 6: 139)
8. Allama Anwar Shah Kashmiri Rah. He said, "It is not a bid'ah to raise one's hand after the prayer." The reason is that there is a lot of Qawli tradition in this regard. There is evidence in the Fi'li tradition that the Prophet (peace and blessings of Allaah be upon him) offered this prayer from time to time. And this is the rule of all mustahabs. He himself would choose the appropriate period. And he used to encourage the ummah about the remaining mustahabs. So now if any of us raise our hands after the prayer and start praying in a responsible manner, then that person has acted on a subject which the Messenger of Allah (peace and blessings of Allah be upon him) has encouraged. However, he himself did not always act. ” (Faizul Bari: 2:16 p. 431 p. 4:16 p.)
9. Shaikhul Hadith Maulana Zakaria Rah. He said, “Some people refuse to raise their hands after the obligatory prayers. But that's not right. Because, there are many hadiths in this regard. All these hadiths prove that it is mustahab to pray after the prayer. ” (Al-Abwab wat-Tarajim: 96 p.)
10. Hazrat Maulana Yusuf Binnori Rah. Referring to the hadiths related to munajat, he said, “All the hadiths presented in the munajat chapter are sufficient proof that the combined munajat is permissible after the obligatory prayers. It is on the basis of these hadiths that our Fuqaha'i Kiram calls that prayer mustahab. ” (Ma'arifus Sunan 3: 123 p.). Allama Nawabi, the famous commentator of Muslim Sharif. He said that after all the obligatory prayers, it is mustahab for the Imam, Muqtadi and Munfaris to make dua. There is no disagreement in this regard. ” - (Sharh Muslim Lin- Nawabi). Hazrat Maulana Shabbir Ahmad Usmani Rah. He said: "It is correct for me that after performing the obligatory prayers, I would like to recite some dhikr and du'a narrated in the hadith briefly before the sunnat." (Fath al-Mulhim 2:16). Hazrat Maulana Jafar Ahmad Usmani Rah. He said: “In our country, the practice of collective prayers is that the Imam, after some prayers, sits facing the Qibla and makes dua. This is not a bidat. Rather, there is evidence of this in the Hadith. But it is better for the Imam to pray back to the right or to the left. ” (E’laus Sunan 3: 163 p.)He further said, "It has been proved by the hadiths that it is mustahab to raise one's hands after every obligatory prayer." As is common in our country and other Muslim countries. (ঐ 3:16 p.)Judgments of Keram in Muhaddisin in favor of MunajatThis is understood by the rulings narrated by Keram in Muhaddisin(1) It is mustahab to raise the hand and pray after the prayer. At this time the prayer is very likely to be accepted.(2) Munajat is a mustahab act for all Imams, Muqtadis and Munfarids.(3) After the obligatory prayers, it is mustahab for all the Imams and Muqtadis to offer Ijtemai.(4) There is no harm in praying responsibly after the obligatory prayers.(5) Prayer after prayer is not a bid'at. This prayer is proved by many Qawli hadiths. Mustahab Amal since the Prophet (peace and blessings of Allaah be upon him) himself did it occasionally though. But he has given enough verbal encouragement to everyone.(6) It is not right to call the conventional prayer ‍bid'at and to oppose it.There is much more evidence that conventional prayers are desirable. This prayer has been declared mustahab not only in our madhhabs, but also in all other madhhabs. (See Imdadul Fatwa for proof)All these narrations clearly prove that after the prayer, it is mustahab for the Imam and the Muktadis to pray together. There is no reason to call this prayer a bid'at. Because that act is called bid'at, which has no existence in sharia. Prayer is not such a worthless act. However, since the prayer is 'Mustahab Amal', it is not appropriate to go too far with it. Exaggeration of mustahab is forbidden. Therefore, if one insists on praying in such a way that the praying person continues to taunt or criticize the disputant, or if he does not pray, quarrels with him, praying for them or for such an environment will undoubtedly be makrooh and ‍bid'at. There is only one aspect of prayer being bidat. And this is not only the case with prayers, but also with all the mustahabs. Therefore, one can also perform munajat and also avoid bid'at. And the proper rule for this is that the Imam of the mosque will continue the practice of munajat and will explain to the people about the status of munajat through waz-nasihat and will explain the difference between fard-wajib and sunnat-mustahab. So whoever has the opportunity will act on the mustahab. And for those who do not have the opportunity, there is an opportunity to argue. Even if one starts praying with the Imam, it is not necessary to end with the Imam. Because, after returning the salutation, Iqtida ends. So if anyone wants, he can finish his prayers before the Imam. Again, if anyone wants, he can pray alone for a long time even after the Imam's prayer is over. But it is forbidden in the Shari'ah to exaggerate in this regard. After explaining in this way, even if Imam Sahiban prays regularly after every obligatory prayer, there is no harm in it. The idea of many - ‘Mustahab would argue from time to time to prove.’ But this idea is not correct. There is no need to argue for Mustahab proof. For example, all imams pray after wearing hats. No one is saying that sometimes prayers should be offered without a hat - so that the worshipers may understand that wearing a hat is not obligatory. Therefore, why leave the prayer to prove mustahab?It is narrated in a similar hadith that Hazrat Aisha Siddiqa agreed. He used to offer Chashat prayers regularly. Never give up. In addition, he used to say, “Even if my parents are alive at the moment of Chashat prayer, I will not abandon this prayer for their sake. (Mishkat Sharif 1: 117) But the prayer of Chashat is of mustahab level. Therefore, it is reasonable to explain the fact that munajat mustahab is not through reasoning, but through waz nasihat. This is the best solution to the situation. 2915978818