Indeed, all praise is for Allah, we praise Him, repent to Him and seek His forgiveness and help. May Allah send peace and blessings upon Prophet Muhammad, his family and his Companions until the Day of Judgement.

These days some of the people believe that Du’a (supplication) after Farz prayer is Wajib, without which the prayer is invalid. In my opinion, this is a very weak concept as the Du’a after obligatory prayer is obviously not a part of the prayer. Hence, any act other than Arkan (pillars), Fara’iz (obligations) and Wajibat (Essentials) of the prayer, does not make the prayer valid if practiced or invalid if omitted. It is a simple misconception not substantiated by any evidence.

Be it known that the Du’a is of three kind:

1. Wajib: Which is recited in every rak’at (unit) of the prayer i.e; Ihdinas Siratal Mustaqeem. Allah the Almighty Himself had taught this Du’a, therefore, the Messenger of Allah ^PBUH said: Afzal’ud Du’a Al-Hmadu Lillah which means Surt-ul-Fatiha or the opening chapter of the Qur’an.
2. Sunnah: Which is recited after Durood and comprises Is’tigh’far (seeking forgiveness of Allah) and Ta’auwuz (seeking refuge in Allah from the cursed Satan).
3. Mustahab: All supplications other than these two are Mustahab (desirable), but most of the scholars opine that the last two kinds of Du’a are Mustahab, as mentioned by Allamah Nuwawi: “And most of the Ulema agree that these supplications are Mustahab, not Wajib.”

In view of the opinion held by many scholars, omission of Du’a does not amount to a sin for anybody, then how his prayer will become invalid or deficient? Therefore, omission of Du’a with raised hands after prayer does not make the prayer invalid or deficient, because the act of Du’a is performed after end of the prayer, and it is Mustahab. Allamah Ibn Qayyim, in his book Huda An-Nabawi writes:

“Du’a after the prayer with face turned towards Qiblah is not a Sunnah of the Prophet ^PBUH and neither any genuine tradition (Hadith Sahih) nor any mediocre tradition (Hasan hadith) is related from the Prophet ^PBUH in this context. Some people had encouraged Du’a after Fajr  and Asr, but it was neither practiced by the Prophet ^PBUH nor by the orthodox caliphs (Khulafa’ur Rahideen). It was not even instructed to his Ummah, but it is considered as Istihsan (application of discretion in a legal matter). Some people had adopted such practice (Du’a after the prayer) in place of Sunnah.”

In short, it is evident from above statement that the Du’a after prayer is not substantiated by Sunnah of the Prophet ^PBUH as well as the practice of the four successive Caliphs, but it is only an opinion expressed by some people, that too not supported by any evidence.

Du’a with Sincerity

The Holy Qur’an enjoins that the Du’a must be done secretly and sincerely, as mentioned in the verse: “Call upon your Lord humbly and secretly. Surely He does not like the transgressors.” (7:55) Commenting on this verse, the famous commentator of Qur’an Baizawi says that: “Praying secretly is a proof of sincerity (Ikhlas).” Imam Fakhruddin Raazi writes in his Tafsir-e-Kabeer:

“Secrecy is an important factor in Du’a proved by several reasons, first of which is the verse in which Allah the Almighty has ordained that Du’a must be combined with secrecy. The imperative forms of expressions imply the obligation (Wujub) of the secrecy, and if not obligatory, at least mandatory (Mandoob). Further Allah says that “He does not like the transgressors,” which means, Allah does not like those who do not follow the two conditions of humility and secrecy in their supplications. The love of Allah tantamount to reward, hence the meaning of this verse would be that whoever neglect the humility and secrecy in Du’a, Allah will neither reward them nor favour them, instead they will be subjected to punishment, for ignoring His command. Evidently, the verse “He does not love those who trespass beyond bounds” is a severe warning for those who do not observe humility and secrecy in Du’a,”

The explanation given in Tafsir-e-Kabeer indicates that the sincerity and secrecy must be observed in Du’a since Allah Himself had taught this method. Therefore, observance of both these conditions in Du’a is at least mandatory (Mandoob) in accordance with this holy injunction. Now the point to be considered is , whether both these injunctions are complied or not, if Du’a is made with raised hands. Obviously, the condition of secrecy is not fulfilled, because whoever raises his hands towards sky, he exhibits that he is praying to Allah, hence contravening what Allah has revealed. There is no need of any ruling for him except that he comes under the ambit of the command “Verily Allah does not like the transgressors.” Whereas, if Du’a is made in the posture of prostration, both the rules are obsequiously followed, and sincerity as well as secrecy is fully observed, hence we (Mahdavis) precisely follow this practice and supplicate in prostration. The exact reason behind this practice is to comply first with the holy injunction of Allah and secondly to avoid His warning that “Verily Allah does not like the transgressors,” and thirdly to follow the authentic Ahadith which positively guides towards the correct method of making supplication i.e; Du’a in Sajdah. In brief, the final Command which is the summary of the teachings of Qur’an regarding the etiquettes of Du’a is that the Du’a must be made humbly and secretly, and complying with this command is either Wajib (Compulsory) or Mandoob (Mandatory).

Du’a in Sajdah

The genuine traditions (Sahih Ahadith) reveal that the Prophet ^PBUH had emphatically instructed that Du’a must be made in Sajdah, as such a Du’a is worthy of being accepted, as quoted in Sunan Abu Dawud:

1. Abu Hurairah ^RZ reported that the Messenger of Allah ^PBUH said: “A servant becomes closer to his Lord when he is prostrating, therefore, supplicate more often (in Sajdah).”
2. Ibn Abbas ^RZ reported that the Messenger of Allah ^PBUH lifted the curtain when the people were standing in rows behind Abu Bakr Siddique ^RZ (for prayer). He said: “O people! There are no more glad tidings from the prophecy except the good dream which a Muslim sees himself or another Muslim sees for him. I have been prohibited from reciting Qur’an while bowing (Ruku) or prostrating (Sajdah). Glorify the Lord in Ruku and make efforts to supplicate in Sujood, as such Du’a is worthy of being accepted for you.”

Several traditions of this kind have been related by A’isha Siddiqa ^RZ, Abu Hurairah ^RZ, Ali ^RZ, Jaber bin Abdullah ^RZ and Muhammad ibn Salma ^RZ in the six authentic collections of the traditions (Sehah Sittah), that the Messenger of Allah ^PBUH himself used to supplicate in Sajdah and enjoin the same to others. It is clearly evident from the aforementioned two Ahadith that the Prophet ^PBUH had enjoined upon the people in an imperative form to perform Du’a in the posture of prostration (Sajdah), and we as well as the Hanafites believe in the rule that the imperative form not combined with any prohibition implies obligation of the command. Though obligation of the command can become effective without such condition, but the presence of such imperative condition explicitely proves the obligation (Wujub). Hence, in view of this ruling we believe that the supplication (Du’a) is Sajdah is obligatory (Wajib). Therefore, when someone supplicates in prostration, he is complying with an obligatory command. Thus it is quite improper to blame the Mahdavis that they do not supplicate at all, as they do not raise their hands for supplication. Among all the methods of supplication related in Ahadith, this method is the best source of acceptance of Du’a, hence adoption of this method of supplication in prostration is more commendable. The author of Mirqat’us Sa’ud, a commentary on Abu Da’ud writes:

“Iraqi had mentioned in Sharh’ut Tirmizi that it (Du’a in Sajdah) has several points; first, the servant had been ordained to supplicate more in Sajdah, as mentioned in the conclusion of the Hadith, and Allah is close to the supplicant, as Allah said: “When My servants ask you (O Prophet) about Me; I am truly close (to them). I respond to one’s prayer when they call upon Me.” (2:186)

Second, the posture of prostration is a state of submissiveness, humility and meekness, because the person in prostration smears his face with dust. Tabrani related that Ibn Mas’ud ^RZ said: “Among all the conditions of a servant, Allah loves most to see His servant with his face being dusted.”

 Third, Sajdah is the first ever act of devotion (Ibadat) ordained by Allah when He created Adam ^AS. Therefore, he who desires to achieve closeness to or commune with Allah through this devotion shall be more close to Allah than others who seek closeness to Allah through other types of devotion.

Fourth, Sajdah is a contrariety to Satan, whose first ever sin was his refusal to prostrate before Adam ^AS disobeying Allah, because of his arrogance.”

Precisely, the comments of Iraqi reveal that Du’a is preferable in the posture of prostration, as all the above virtues are found only in this posture.

The author of Tafsir Ma’alim’ut Tanzeel has quoted a Hadith related by Abu Hurairah ^RZ that the Messenger of Allah ^PBUH said: “A servant becomes closer to Allah when he is prostrating, therefore, supplicate more frequently (in Sajdah).” He has quoted this Hadith explaining the verse “Wasjud Waqtarib” (Prostrate and draw nearer to Allah) (96:19) and attributed this verse to Du’a in Sajdah. The authors of Tafsir Bayzawi, Tafsir Kash’shaf (Zamakhshari) and Tafsir Neshapuri also holds same opinion. Imam Fakhruddin Raazi too has quoted this hadith and commented in his Tafsir: “A servant comes more close to Allah when he performs Sajdah, and since the moments of proximity are more important for a supplicant to invoke Allah, hence it is better to supplicate at that time.”

The author of Tafsir Sirajul Muneer writes explaining the verse Wasjud Waqtarib (Bow down in adoration and bring thyself closer to God):

“Waqtarib means, come closer to Allah through obedience and invocation of God (Du’a). The Prophet ^PBUH said: “Glorify Allah in Ruk’u and make efforts to supplicate in Sajdah, as certainly it will be answered.” The Prophet ^PBUH used to cry more and implore with humility in the posture of Sajdah, until once A’isha ^RZ asked him: Why this much crying and entreaty in Sajdah when Allah had already pardoned all of your sins of past and future? He said; “Don’t I need be called as a grateful servant.” It is mentioned in another Hadith that the servant gets closer to Allah when he performs Sajdah, therefore, pray more in Sajdah.”

The author of Tafsir Khazin writes under the same verse: “Waqtarib means get closer to Allah. Abu Hurairah ^RZ reported that the Messenger of Allah ^PBUH said: “The servant comes closer to Allah when he prostrates, hence invoke Allah more in Sajdah.”

The author of Tafsir Madarik says: “Bring yourself closer to Allah through Sajdah, verily the servant comes closer to Allah if he performs Sajdah, as mentioned in Hadith.”

Therefore, Du’a must be made at the time of nearness. If an objection is raised that the purpose of Du’a is to display the feebleness and beseech Allah’s help in fulfillment of desires, and such humbleness is revealed by supplicating with hands being raised, hence raising the hands is necessary. The answer to this argument would be, verily the humility and sincerity is necessary for Du’a, and both these conditions are fulfilled in the posture of Sajdah, as the perfect level of humility displayed in bowing down and rubbing the head in Sajdah is not seen in raising the hands, and the sincerity (Khuloos) too is ascertained if supplicated in Sajdah, and in fact secrecy (Ikhfa) is a precondition for sincerity. It is a well known fact that the condition of secrecy is not found if Du’a is performed with hands being raised. In short, the secrecy itself encompasses the sincerity. The famous commentator of Qur’an Bayzawi says: “Verily the secrecy is a sign of the sincerity.”

Prohibition of Du’a with raised hands

There are several narratives related by eminent scholars implying strict prohibition of making Du’a with hands being raised:

• Allamah ‘Ainy writes in Umdatul Qari Sharh’ul Bukhari: “Shu’aba narrated from Qatadah ^RZ that he reported that when Ibn Omar ^RZ saw some people praying Allah with raised hands, he said, what they are trying to achieve? By God they would not go more close to Allah even if they scale the highest peak of a mountain.”

This narration reveals that one cannot get closer to Allah by raising his hands for Du’a.

• Jubair bin Mat’am had disliked the raising of hands for Du’a, and Shreeh saw a man praying Allah with his hands being raised. He told him, your mother shall die, what are you trying to achieve in this manner?
• Masrooq told the people who were raising their hands for Du’a, “May Allah chop off your hands.” These words suggest that he disliked the method of raising hands for Du’a.
• A well known scholar of Shafa’ie school of jurisprudence, Allamah Ibn Hajar Asqalani writes in Fat’hul Bari Sharhu Sahih’ul Bukhari:

“Muhammad ibn Jarir al-Tabari says that Ibn Omar and Jubair ibn Mat’am considered the practice of Du’a with raised hands as execrable (Makrooh), and Shareeh had cursed a man and asked him what he is trying to achieve, when he saw him praying with hands being raised. Tabari had conveyed the ascriptions (Asanid) too of these narrations. Ibn’ut Teen had quoted Abdullah bin Omar bin Ghanam that Imam Malik ^RH said that the raising of hands for Du’a is not the practice of the jurisprudents (Fuqaha).”

Precisely, the rulings of Hanafi, Shafa’ie and Maliki schools of jurisprudence prove that the raising of hands for Du’a is not an approved (Mustahsan) practice.

Types of Du’a

It is evident from Sunan Abu Da’ud that there are three types of supplications depending upon the purpose:

1. Istighfar or seeking forgiveness of Allah, in which a forefinger is raised while other fingers remain at their place.
2. Mas’alah or beseeching Allah’s help in fulfillment of certain desires. In this case the hands are raised.
3. Ib’tihal or praying humbly and imploringly, in which case the hands are raised and stretched too.

Ibn Abbas ^RZ says that the hands and shoulders are raised in a limited manner in case of Mas’alah, and only one forefinger is pointed in case of Is’tighfar, and hands are fully raised in case of Ib’tihal.

But the people being incognizant of the difference between these things, generally do not differentiate Is’tighfar from Mas’alah, and compulsorily raise their hands in both cases, which is contrary to the scared meaning of this Hadith. It must be known that the concept of Du’a comprises the objects cited above – Is’tighfar (seeking forgiveness of Allah) or Talab (seeking something). There two types of Talab; either simple or general petition or seeking Allah’s help in victory over the opponent. Obviously the first kind of Du’a is Is’tighfar, in which only the forefinger is to be raised as purported in above Hadith. The second kind of Du’a is Mas’alah, in which the hands are to be raised without stretching. The third kind of Du’a is Ib’tihal in which the hands are raised and stretched too. Therefore, the traditions (Ahadith) which refers to the raising of hands in Du’a are actually concerned with the second kind of Du’a, viz. Mas’alah. Precisely, Du’a depends upon these kinds only, and these three kinds are the elements of Du’a. But in fact, the first kind of Du’a must always be performed, as the Qur’anic phrases and genuine Ahadith suggests and supports it. Therefore, Is’tighfar is a compulsory matter in our community. As far as the second kind of supplication viz. Mas’alah is concerned, we refrain from this practice, because it is contrary to Tawakkul (Resignation to the Will of Allah), and several verses of the Qur’an unambiguously insist on observance of Tawakkul, as Allah says:

1. There is no moving creature on earth whose sustenance is not guaranteed by Allah. (11:6)
2. And whoever puts their trust in Allah, then He (alone) is sufficient for them. (65:3)
3. There is no God worthy of worship except Him, so take Him (alone) as a Trustee of (your) affairs. (73:9)
4. So put your trust in Allah. (27:79)

The last two verses contains imperative forms and other two verses support these verses, and in view of these verses, Tawakkul is obligatory (Farz) in our doctrine. Therefore, since Mas’alah or asking for anything is contrary to verses of Tawakkul, it is prohibited in our community. Though Is’tighfar too is contrary to Tawakkul, but its performance is necessary complying with the commands stipulated in the Qur’an in imperative form.

Inference on the basis of Weak Traditions

Some of the people think that the traditions (Ahadith) confirming Du’a are though weak (Za’if), but can be used as an evidence in favour of such acts which are not among the principles of religion (Usool-e-deen), and reasoning with such traditions is permissible in case of the virtues of deeds (Faza’il-e-Aamal). But in my opinion, such a conclusion is very weak and must be rectified, because, the weak traditions can be used for reasoning the merits of the deeds only if the genuine traditions cannot be used for inference. If the positive and genuine traditions are available, then reasoning with the help of weak traditions is not permissible, and we too follow the same doctrine. For example, suppose the weak traditions favour raising of hands for Du’a after prayer are available, whereas, genuine (Sahih) as well as strong (Qawi) traditions encourage Du’a in Sajdah, and Du’a comes under the category of virtuous deeds, then the inference proved by the strong and genuine traditions must be preferred and followed in performance of Du’a.

Therefore, Du’a must be performed in the posture of prostration (Sajdah), as it is substantiated by the strong and genuine Ahadith. Hence, the opinion of Nuwawi etc. that the genuine traditions can be used for argumentation in favour of the merits of deeds is remarkable. Allah knows the real facts.