732. Is It Sunnah To Make Duaa Routinely After Every Fardh Salaah?

By Asma Bint Shameem 

This is a very common misconception among the people. They think that it is part of the Sunnah to make duaa every single time they finish the fardh salaah. 

But it’s not. 

It is not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alayhi wa sallam that he made duaa after every fardh prayer. 

Rather, the place of *duaas* is  *before* the tasleem. And the place of *dhikr* is *after* the tasleem. 

Proof:

The Prophet Sal Allaahu Alayhi wa sallam said: 

“O Mu’adh, I advise you not to miss supplicating at *the end of every prayer* (dibr as-Salaah) saying: 

‘Allahumma a’inni ‘ala dhikrika wa shukrika, wa husni ‘ibadatika,’ 

“O Allaah, help me remember You, expressing gratitude to You and worship You in the best manner”.

(Abu Dawood 1522; saheeh by al-Albaani in Saheeh Abi Dawood)

 And Ibn Mas’ood radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alayhi wa sallam taught them the tashahhud then he said at the end of it (meaning the tashahhud):

*“Let him ask for whatever good things he wishes.”* (al-Bukhaari, 5876; Muslim, 402)

The key word here is  *دُبُرَ*

The word دُبُرَ means something that is attached to something and is part of it. 

The scholars explained that the words “at the end of the prayer (dubr as-salaah)” means in the “last part” of the prayer *before* the salaam, because “*dibr ash-shay’*” (lit. the end of a thing) is “*part*” of it. 

 Ibn al-Qayyim said: 

“At the end of the prayer” may be understood as meaning before the salaam or after it. 

Our shaykh [i.e., Ibn Taymiyah] regarded it as more likely that it is “before” the salaam. 

I asked him  about that and he said: 

“Dibr kulli shay’ (the end of everything) is part of it, like the dibr (rear end) of an animal.”

(Zaad al-Ma‘aad 1/294)

 Someone asked Shaykh Ibn ‘Uthaymeen about making duaas after Salaah.

He said:

“It is not legislated; because Allaah said:

‎فَإِذَا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ

“And when you have completed the prayer, remember Allaah.”

(Soorah An Nisa 4:103)

He did not say: ‘Supplicate.’ 

Therefore the place for Dua’a is NOT “after” the prayer. 

The place for Dua’a is “before” the Salaam (before the Salaam to exit the prayer).

The Prophet Sal Allaahu Alayhi wa sallam used to teach his companions the tashahhud, and he said:

‘Then after it (the tashahhud), supplicate as you like’.

Thus he made the place for Dua’a “before” the Salaam.

And he advised Muadh Radhi Allaahu anhu to say after the final tashahhud *before* the Salaam:

‎اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكِ وَحُسْنِ عِبَادَتِكِ

“O Allaah, help me in remembering You, in giving You thanks, and worshipping You well.”
(Abu Dawud 1522)

And this is a Dua’a. 

And this is necessitated by the intent because as long as the person is praying, he is conversing with Allaah, and when he leaves the prayer, the conversation ends. 

So is it more befitting to supplicate while you are conversing with Allaah or after you have left the conversation? 

The first is more befitting (to supplicate while you are conversing with Allaah). 

And there is no difference whether it is the obligatory prayers or the supererogatory prayers.

Second: after the prescribed prayers and it is the plural of (دبر) and it is the “end” of prayer. 

This is because the (*دبر*) is the end of everything and it is *“before”* the salutations and NOT *“after”* it. 

The evidence for that is in the Book of Allaah and the Sunnah of the Messenger Sal Allaahu Alayhi wa Sallam.

As for in the Book of Allaah, then Allaah said:

‎إذا قضيتم الصلاة فاذكروا الله قياما وقعودا وعلى جنوبكم

“When you have finished As-Salaah (the prayer – congregational), remember Allaah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salaah (Iqaamat-as- Salaat). 

Verily, the prayer is enjoined on the believers at fixed hours.”

[4:103]

And He did not mention “supplication”, rather He ordered “remembrance”. 

There came a clear Sunnah which he Sal Allaahu Alayhi wa sallam legislated the one praying to say when he finishes his prayer:

‎أن يستغفر الله ثلاثا ويقول اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام

He would beg forgiveness from Allaah thrice and then would recite: “Allaahumma Antas- Salaam, wa minkas-Salaam, tabarakta yaa Dhul-Jalaali wal-Ikraam 

(O Allaah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!

[al-Bukhaari and Muslim]

So him making supplication “before” finishing his prayer is more deserving than him making supplication when he finishes his prayer.

The usage of ‘the end of the prayer‘ is used on both the end before the Tasleem and what comes after it, but after investigating it has become clear that what’s attached to the end of the prayer in regards to *Duaa or Supplications*, then its place is *“before” the Tasleem*. 

And *dhikr* or Remembrances come *“after” the Tasleem.*

It’s built upon what has preceded of the verse and the hadeeth, and this is a beneficial principle.”

(Fatawaa Noor ‘ala Darb)

 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 Sal Allaahu Alayhi wa sallam did at all. 

It is NOT narrated with a saheeh or hasan isnaad. 

As for doing that only after Fajr and ‘Asr prayers, he Sal Allaahu Alayhi wa sallam 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.

The Prophet Sal Allaahu Alayhi wa sallam offered most of the du’aa’s that are connected to the prayer “during” the prayer, and he commanded us to offer them “during” it. 

This befits the state of the one who is praying, for he is facing his Lord and conversing with Him so long as he is praying. 

When he says the salaam that conversation comes to a close and he is no longer standing before Him and close to Him. 

So why should he not ask of Him whilst he is conversing with Him and close to Him and turning to Him, and then ask of Him when he has turned away from Him? Undoubtedly it is better to do the opposite.”

(Zaad al-Ma’aad, 1/257, 258)

 *So what's proven from the Sunnah?* 

Go ahead and make Duaa DURING Salaah in your SUJOOD and in TASHAHHUD before the Tasleem. 

*In sajdah:*

The Prophet Sal Allaahu Alayhi wa sallam said:

“The closest that any one of you may be to his Lord is when he is prostrating, *so say a lot of du’aa’ at that time.”* (Muslim)

We can make ANY duaa in the sujood that’s from the Qur’aan or Sunnah or even our own duaa in our own language. 

And it doesn’t matter if the prayer is fardh or Sunnah or Nafl. 

*In Tashahhud* 

We can make duaa in tashahhud after sending peace and blessings on the Prophet sal Allaahu Alayhi wa Sallam but before Tasleem.

 Ibn Mas’ood radhi Allaahu anhu said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam taught them the tashahhud then he said at the end: 

“Let him ask for whatever good things he wishes.” (al-Bukhaari, 5876; Muslim, 402)

We can make Duaa in ALL the prayers and there’s no proof to say that we can not make Duaa in Fardh Salaah. 

And there’s nothing to stop you from making duaa in your own language. 

Remember that the way to succeed in this dunya and Aakhirah is to follow the ways and practice of the Prophet Sal Allaahu Alayhi wa sallam. 

That’s the ONLY way. 

And Allaah knows best

731. What Is ‘Zawaal Time’ And Why Is It Important?

By Asma bint Shameem 

First of all, Zawaal does NOT mean the time the sun is at its highest point or zenith as many people commonly believe. 

Rather, the word “Zawaal” means to “decline” or “fall”.

So Zawaal is “the time when the sun moves AWAY from its central meridian or highest point in the sky during the day.”

Therefore, Zawaal is actually the starting point of Dhuhr - when the sun starts to begin its descent.

It is PERMISSIBLE to pray at Zawaal time. 

On the other hand, when the sun is at its highest peak in the afternoon sky (midday), THAT’S the time when it’s not allowed to offer prayers.

People mistakenly refer to midday as the time of Zawaal. 

Zawaal time is important because the Prophet sal Allaahu Alayhi wa sallam specifically told us not to offer any Salaah at the time of the day when the sun is overhead at its highest point, until it has passed its zenith. 

Once the sun reaches its highest point, it starts to decline (zawaal) and the prohibition to pray is lifted. 

“Midday” is NOT at 12 noon necessarily. 

Uqbah ibn Aamir al-Juhani radhi Allaahu anhu said: 

There are three times at which the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam forbade us to pray or to bury our dead:* 

1. *when the sun has clearly started to rise until it is fully risen,*

2. *when it is directly overhead at midday until it has passed its zenith, and* 

3.  *when the sun starts to set until it has fully set.”* (Muslim)

*But isn’t ‘midday’ at 12 noon*?

No. Midday is NOT necessarily at 12 noon. 

Midday is the exact MIDDLE point between the time of Sunrise and Sunset and since these times vary from place to place AND from season to season even in the same town or city, so does its middle point. 

And so ‘midday’ may be at 12 noon OR it may be earlier or later. 

*How to calculate ‘midday’*?

To calculate midday or the highest point that the sun reaches on any given day, count the number of hours from sunrise to Sunset. 

Divide that in half. 

That’s the highest point of the sun. That’s midday. 

*How long should I wait to pray*?

The sun is at its zenith for only a short period of time and so the scholars include a few minutes from either side of midday to calculate the forbidden time for prayer. And prayer must be avoided for that period of time.

So first determine ‘midday’ then add a few minutes before it and a few minutes after it, to be on the safe side.

 

This is the prohibited time to pray Salaah until the sun starts to decline. 

That’s when the time for Dhuhr starts and you can offer prayers.

So for example if sunrise is at 6 am and Sunset is at 8:30 pm, then you calculate that the number of hours between these two times. 

And that equals 14 hours and 30 minutes. 

Now divide that in half.

That gives us 7 hours and 15 minutes.

 

Add 7 hours and 15 minutes to sunrise time (that is, 6 am) so that means midday is at 1:15 pm. 

So to know the time when you can’t pray, add a few minutes before 1:15. And a few minutes after 1:15. 

In other words,  the prohibited time is from 1:10 to 1:20 or even less in this particular time example. 

Similarly you can calculate midday according to the time for sunrise  and Sunset in your particular town or city. 

Keep in mind that it will also vary from month to month. 

*Why is it prohibited to pray at midday*?

We shouldn’t do our prayers at this time because the Prophet sal Allaahu Alayhi wa sallam told us not to do so.

 

That’s reason enough for us as Muslims. We hear and we obey. 

We don’t question. 

However, the Prophet Sal Allaahu Alaiyhi wa Sallam also told us that the Fire of Hell is stoked up at midday and  therefore we shouldn’t be praying at this time. 

He Sal Allaahu Alaiyhi wa Sallam said:

“Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. 

Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (midday). *Then refrain from praying, for at that time Hell is stoked up*. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” (Muslim 832)

Shaykh Ibn Uthaymeen said: 

“With regard to the prohibition on praying when the sun is near its zenith, this is because this is the time when the Fire of Hell is intensified, as was reported from the Prophet Sal Allaahu Alaiyhi wa Sallam, so we should refrain from praying at these times.”

(fatwas of Shaykh Ibn ‘Uthaymeen, 1/354)

*Are ALL kinds of prayers prohibited at this time?*

No. 

The prohibition to pray at midday applies to GENERAL VOLUNTARY prayers, which the scholars call al-nafl al-mutlaq (general nafl prayer). 

But IF there’s a NEED and a REASON to pray at midday, it’s ALLOWED EVEN at the prohibited times. 

For example if you have to pray Tahiyyatul Masjid, or Tahiyyatul wudhu, or the two rak’ah after Tawaaf, or you have to pray the  istikhaarah Prayer etc., then it’s allowed to pray such prayers even at the prohibited times because there’s a REASON why these prayers are being done. 

Shaikh Ibn Uthaymeen said about the hadeeth regarding prayer during the prohibited times:

“To sum up, this hadeeth is specific; if a person offers a prayer for which there is a reason, then it is not prohibited. 

What I have mentioned....is the correct view, because there is no prohibition on the prayers for which there is a reason.”

[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (14/344)]

*What about Qur’aan or sajdah at-Tilaawah at this time*?

Its allowed to read the Qur’aan during  the prohibited times of prayers, and it’s also ALLOWED to do the sajdah for tilaawah at these times. That’s because sajdah at-Tilaawah is NOT ‘Salaah’. 

And the prohibition in the hadeeth  is for ‘Salaah’ at midday and not for reading Qur’aan or making ‘sujood’ or other ibaadaat. 

And Allaah knows best

730. Secret Second/Third/Fourth Wife?

Secret Second/Third/Fourth WIFE?

HE WILL TELL EVERYONE LATER? 

RUN AWAY!!

If someone wants to get into a secret second marriage with you, then run from him, delete him, and ban him out of your life, and don't look back.

The Messenger Sal Allaahu Alaiyhi wa Sallam said, 

“Announce the Nikāḥ.” [Ṣaḥīḥ] He also said, “The difference between Halal and Haram is the sound of beating the daff. (i.e. a public celebration)” [Ḥasan]

Hishām ibn ‘Urwah (r) said, 

“My father used to say: Secret marriages are not appropriate.”

Nāfi‘ (r) said, 

“There is no such thing as a secret marriage in Islam.”

‘Abdullah ibn ‘Utbah (r) said, 

“The worst of marriages are secret marriages.”

Ibn Taymiyyah (r) said, “Secret marriages are from the same category as taking up mistresses; similar to them...” 

According to Imam Malik (r), a secret marriage includes a marriage in which there are two witnesses but they are advised not to tell others. In his view, such a marriage should be annulled with a divorce and the two parties should be separated!

Marriages are meant to be public, clear, and transparent, so there is no abuse, and so each party can be held responsible. Unless someone is willing to take responsibility for this contract which Allah calls “ميثاقا غليظا”, a firm covenant, don't destroy your own life by getting into such a relationship! That covenant is that he should either keep you in his care responsibly or discontinue the marriage appropriately!

- Brother Abdul Wahab Saleem 

- - -

Secret marriage is one of several kinds of violation by men of the rights and dignity of women. I have been informed that it is increasingly common for Muslim preachers in Europe and America and for those visiting the West to marry women in secret and for a short period, after which they, presumably, end the marriage, before going on to contract another marriage of the same sort somewhere else. This is a violation of the laws and good purposes of marriage, and a vicious exploitation of women whose circumstances oblige them to enter into such contracts. The wrong is analogous to riba..."