Supplicating upon Completion of the Qur’an: Sheikh ibn ‘Uthaymeen

Sheikh Muhammad ibn Saalih al-‘Uthaymeen was asked the following question during the program Fataawaa Noor ‘alaa al-Darb:

السؤال : سؤال يشكل على كثير من الإخوة المستمعين الكرام، السؤال يا فضيلة الشيخ: هو عن دعاء الختمة في أخر ليلة من رمضان، هل هو وارد عن الرسول الكريم أو عن السلف الصالح رضوان الله عليهم؟

Question: This is a question which has confused many of our respected brothers who are listening. The question, honorable sheikh, is about du’aa [supplication] upon completing the Qur’an on the last night of Ramadan – is this something which is textually transmitted from the Messenger or from the Salaf, may Allah be pleased with them?

الجواب الشيخ : الختمة التي يدعى بها في آخر رمضان ليس لها أصل في سنة الرسول عليه الصلاة والسلام، ولا عن خلفائه الراشدين، ولا عن أحد من الصحابة، فلا أعلم إلى ساعتي هذه أنه ورد عنهم أنهم كانوا يدعون مثل هذا  الدعاء في الصلاة. ـ

Response: The supplicating which people do at the end of Ramadan is not something which has any basis in the Sunnah of the Messenger (ﷺ), nor was it practiced by the Rightly-Guided Khulafaa’, nor by any of the Sahabah, and until now I don’t know of any textual evidence transmitted regarding them having practiced something like this supplication during the prayer.

نعم. ورد عن أنس بن مالك رضي الله عنه أنه كان إذا ختم القرآن جمع أهله فدعا، وهذا في غير الصلاة وليس كل مشروع، وليس كل شيء مشروع خارج الصلاة يكون مشروعاً فيها؛ لأن الصلاة محددة في أفعالها محددة في أذكارها ـ

Yes, it has been transmitted from Anas ibn Maalik (may Allah be pleased with him) that he used to gather his family members together and make supplication upon having completed the Qur’an. But this was not in the prayer, and what is legislated outside of the prayer isn’t necessarily legislated inside the prayer. For the prayer is something with well-defined guidelines regarding its specific actions and utterances.

ولكن بعض أهل العلم يرى أن هذا يقاس على ما ورد عن أنس بن مالك رضي الله عنه، وأنه دعاء وخير، والصلاة محل دعاء وخير، وإن كانت أمكنة الدعاء فيها معلومة مثل السجود والجلوس عند السجدتين والتشهد والقيام بعد الركوع فرأى أنه يستحب الدعاء بعد انتهاء القرآن ولو في الصلاة ـ

All the same, some of the scholars have held the position that this supplicating is permitted according to what is transmitted regarding Anas ibn Maalik (may Allah be pleased with him), and that since it is supplication that is fine and that the prayer is a place for supplication and that is fine even though the places for supplication within the prayer are well-known – such as in sujood, while sitting between the two sujoods, in the tashahud, while standing after the rukoo’. So they consider it to be mustahabb [commendable but not required] to supplicate upon finishing the Qur’an, even if that is in the prayer.

ولكن الذي أراه أن ذلك ليس باب الاستحباب؛ لأن الاستحباب حكم شرعي، والأصل في العبادات الحظر والمنع حتى يقوم الدليل على مشروعيتها ـ

However what I see to be correct is that that does not fall into the category of mustahabb, because the category of mustahabb is a religious ruling and the normative state for acts of worship is that they are disallowed and prohibited unless and until evidence of their divinely-legislated nature is established.

ولكن إذا كنت خلف إمام يرى استحباب ذلك ودعاء بعد انتهاء القرآن فلا ينبغي لك أن تخرج من الصلاة، أو أن تدع الصلاة معه من أول الأمر من أجل هذا الأمر، من أجل هذه الختمة، وقد نص الإمام أحمد رحمه الله على أن الإنسان إذا  ائتم بإمام يقنت في صلاة الفجر فإنه يتابع الإمام ويؤمن على دعائه، مع أن الإمام أحمد رحمه الله لا يرى استحباب القنوت في صلاة الفجر لكن كل هذا من أجل الائتلاف وعدم التفرق، وهي نظرة جيدة من الإمام أحمد رحمه الله ـ

However, if you are behind an imam who considers this to be mustahabb and supplicates upon completing the Qur’an, then you should not remove yourself from the prayer or avoid praying with him in the first place because of this issue, i.e because of this supplication upon finishing the Qur’an. It has been transmitted regarding Imam Ahmad (may Allah have mercy on him) that he was praying behind an imam who made qunoot in salat al-Fajr but he still followed the imam and would say “ameen” to his supplications. This was despite the fact that Imam Ahmad (may Allah have mercy on him) did not consider the qunoot in salat al-Fajr to be mustahabb, but this was done for the purpose of harmony and avoiding division. And this was a good position of Imam Ahmad (may Allah have mercy on him).

فالذي أرى أن الإنسان لا يفعلها، ولكنه إذا ائتم بأحد يفعلها فليتابعه وليؤمن على دعائه، وهو في هذه النية أعني نية الائتلاف وعدم التفرق مثاب إن شاء الله تعالى. ـ

So it is my position that one should not supplicate in the prayer upon the completion of the Qur’an, however if he is praying behind someone who does do that, then he should follow him and say “ameen” to his supplications. And if he does this while making this intention – i.e. the intention of harmony and avoiding division – he will be rewarded, God-willing.

[Fataawaa Noor ‘alaa al-Darb cassette tape #179. Retrieved from the sheikh’s website here.]

See also: Du’a or dhikr after the salaah?: Ibn Taymiyah

See also: What to Recite in the Prayers: Sheikh bin Baaz

See also: The supplication of istikhaarah – before or after the tasleem?: Ibn Taymiyah

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2 thoughts on “Supplicating upon Completion of the Qur’an: Sheikh ibn ‘Uthaymeen

  1. Pingback: The Supplication of Istikhaarah – Before or After the Tasleem?: Ibn Taymiyah | Tulayhah

  2. Pingback: Du’a or dhikr after the salaah?: Ibn Taymiyah | Tulayhah

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