DU’AA’ AND FOLLOWING
IMAM AND PROLONGING SUJOOD IN THE PRAYER
ASSEMBLED BY MALLAM ABBA
ABANA, KUBWA, ABUJA, NIGERIA
https://web.facebook.com/abba.abana
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Praise
be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah
from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides
will never be led astray, and whomsoever Allaah leaves astray, no one can
guide. I bear witness
that there is no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.
RULING ON MAKING
DU’AA’ IN LANGUAGES OTHER THAN ARABIC IN THE PRAYER
If the worshipper can say du’aa’ well
in Arabic, it is not permissible for him to make du’aa’ in any other
language. But if the worshipper is unable to make du’aa’ in Arabic, there
is no reason why he should not make du’aa’ in his own language, so long as he
starts learning Arabic in the meantime.
With regard to making du’aa’ in
languages other than Arabic outside of prayer, there is nothing wrong with
that, especially if that will make the worshipper more focused in his du’aa’.
Shaykh al-Islam Ibn Taymiyah
said: It is permissible to make du’aa’ in Arabic and in languages other
than Arabic. Allaah knows the intention of the supplicant and what he wants, no
matter what language he speaks, because He hears all the voices in all
different languages, asking for all kinds of needs. Majmoo’ al-Fataawa,
22/488-489.
DU’AA’S
MENTIONED IN THE QUR’AAN
There is nothing wrong with reciting
du’aa’s mentioned in the Qur’aan even if there is no report in the Sunnah that
the Prophet (peace and blessings of Allaah be upon him) recited them in his
du’aa’. They are all good and contain guidance. Most of the du’aa’s of the Prophets
and Messengers that we know are from the Qur’aan. Undoubtedly their du’aa’s are
the most eloquent and most profound in meaning.
Shaykh al-Islam Ibn Taymiyah (may
Allaah have mercy on him) said: People should make du’aa’ by reciting the
prescribed du’aa’s that are mentioned in the Qur’aan and Sunnah, because these
are undoubtedly virtuous and good, and this is the straight path. The scholars
of Islam and the imams have mentioned the du’aa’s that are prescribed in Islam,
and turned away from the innovated du’aa’s, so we should follow them in
that. Majmoo’ al-Fataawa’, 1/346, 348.
WHAT SHOULD A
NON-ARAB DO FOR THE ADHKAAR IN SALAAH?
The majority of fuqaha’ say that if the
non-Arab can speak Arabic, he should not recite Takbeer (saying “Allaahu akbar
(Allaah is Most Great)”) in any other language. The evidence for this is that
the texts instruct this particular wording, which is Arabic, and that the
Prophet (peace and blessings of Allaah be upon him) did not do it any other
way.
But if a non-Arab cannot speak Arabic
and is unable to pronounce it, then according to the majority of fuqaha’ it is
OK for him to say the Takbeer in his own language after it has been translated
from Arabic, according to the statements of the Shaafa’is and Hanbalis, no
matter what the language is. The Takbeer is remembrance or mentioning of
Allaah, and Allaah can be remembered or mentioned in every language, so a
language other than Arabic is an alternative, and the person has to learn how
to say it in the other language. There is some controversy as to whether all of
the adhkaar of the prayer, such as tashahhud, qunoot, du’aa’, and the
tasbeehaat in rukoo’ and sujood may be said in languages other than Arabic.
With regard to reading Qur’aan, the
majority say that it is not permissible to read it in any language other than
Arabic. The evidence for this is the aayah (interpretation of the meaning):
“Verily, We have sent it down as an Arabic
Qur’aan…” [Holy Quran Chapter Yoosuf 12:2]
Moreover, the Qur’aan is a miracle in
its wording and its meaning; if it is changed, this is no longer the case, and
it is no longer Qur’aan but an interpretation (tafseer). (al-Mawsoo’ah
al-Fiqhiyyah, part 5: A’jami).
Ibn Qudaamah (may Allaah have mercy on
him) said: “Section: It is not right to read it in any language other than
Arabic, or to substitute other words in Arabic, whether the person can read it
well in Arabic or not, because Allaah says (interpretation of the meaning): “…an
Arabic Qur’aan …’ [Yoosuf 12:2] and ‘In the plain Arabic language’
[al-Shu’ara’ 26:195]. The Qur’aan is a miracle in both its wording and its
meaning, but if it is changed this is no longer the case, it is not Qur’aan or
anything like it. It is only an interpretation (tafseer), and if the
interpretation were like the Qur’aan itself, they would not be unable to meet
the challenge of producing a soorah like it.
If a person cannot read well in Arabic,
he has to learn. If he does not learn when he is able to, his prayers are not
valid. If he is not able, or he fears that he does not have time to learn
before the time for the next prayer is over, and he knows one aayah of
al-Faatihah, he should repeat it seven times… If he can recite more than that,
he should repeat it as much as he needs to make his recitation equivalent to
the length of Soorat al-Fatihah, or he could make it up by reciting other
aayaat. If he knows some aayaat he does not have to repeat, he could recite
another aayah instead, because the Prophet (peace and blessings of Allaah be
upon him) commanded the one who could not recite Qur’aan well to say ‘Al-Hamdu
Lillaah (Praise be to Allaah)’ and other phrases, which is part of an aayah,
but he did not command him to repeat it. If he cannot do anything, but he knows
some of the Qur’aan by heart, he should recite whatever he can, and nothing
else will do, because of the report narrated by Abu Dawood from Rifaa’ah ibn
Raafi’, who said that the Prophet (peace and blessings of Allaah be upon him) said:
“When you get up to pray, if you know some Qur’aan, recite it, otherwise say al-hamdu
Lillaah (praise be to Allaah), and La ilaaha ill-Allaah (there is no
god but Allaah), and Allaahu akbar (Allaah is Most Great).” This is more
like Qur’aan, and is more appropriate (than any other words). He should also
recite as much as he needs to make it equivalent in length to Soorat
al-Faatihah. If he cannot recite anything of the Qur’aan, and cannot learn
before it is too late to pray the current prayer, he should say Subhaan
Allaah wa’l-hamdu Lillaah wa Laa ilaaha ill-Allaah wa Allaahu
akbar wa Laa hawla wa laa quwwata illa Billaah (Glory be to Allaah;
praise be to Allaah; there is no god but Allaah; Allaah is Most Great; and
there is no strength and no power except with Allaah). Abu Dawood reported that
a man came to the Prophet (peace and blessings of Allaah be upon him) and said:
“I cannot learn anything of the Qur’aan. Teach me something that will suffice
me.” He said, “Say Subhaan Allaah wa’l-hamdu Lillaah wa Laa ilaaha
ill-Allaah wa Allaahu akbar wa Laa hawla wa laa quwwata illa
Billaah.”
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Sheikh Muhammed Salih Al-Munajjid
RULING ON MAKING
DU’AA’ IN ENGLISH
Making du’aa’ in English or in any
other language is permissible outside of salaah (prayer). But it is not
permissible to say any part of the salaah in any language other than Arabic,
according to the majority of scholars.
But if the Muslim can stick to Arabic
in all cases, especially in acts of worship – and du’aa’ is an act of worship –
that is preferable and is better. Shaykh ‘Abd al-Kareem al-Khudayr
FOLLOWING THE IMAM IN
PRAYER
Shaykh Muhammad ibn ‘Uthaymeen (may
Allaah have mercy on him) said in al-Sharh al-Mumti’:
When a person prays behind an imam,
four scenarios may apply:
1 – Anticipation (doing a movement
before the imam)
2 – Delay
3 – Doing an action simultaneously with
the imam
4 – Following
1
– ANTICIPATION
This refers to the person doing one of
the essential parts of prayer before the imam, such as prostrating or rising
before the imam, or bowing or rising from bowing before him. This is haraam,
and the evidence for that is the words of the Prophet (peace and blessings of
Allaah be upon him): “Do not bow until he bows, do not prostrate until he
prostrates.” The basic principle is that the words “do not” indicate that the
action is haraam, and if someone were to say that it is a major sin, that would
not be farfetched, because the Prophet (peace and blessings of Allaah be upon
him) said: “Does the one who raises his head before the imam not fear that
Allaah may turn his head into the head of a donkey, or make his form like that
of a donkey?” This is a warning, and a warning is one of the signs that a sin
is a major sin.
Ruling on the prayer of one who
anticipates the imam: If a person anticipates the imam knowingly, aware of
the ruling and of what he is doing, then his prayer is invalid. But if he is
ignorant or forgot, then his prayer is valid, unless that excuse ceased to
exist before the imam did that action, in which case he has to go back and
repeat what he did before the imam, after the imam. If he does not do that,
knowing the ruling and aware of what he is doing, then his prayer is invalid,
otherwise it is not.
2
– DELAY
There are two kinds of delay in
following the imam:
(i)
Delay for a reason
(ii)
Delay without any excuse
The first kind is where there is a
reason or excuse. He has to make up what he delayed, then he should follow the
imam, and there will be no blame on him, even if it is one or two essential
parts of the prayer. So if a person is distracted or loses focus, or did not
hear the imam until the imam has done one or two essential parts of the prayer
before him, then he should do the things that he delayed in and then follow the
imam, unless the imam reaches the point where he is [in the rak’ah], in which
case he should not make up the missing parts and he should stay with the imam.
Then one rak’ah will be valid for him which is formed from two rak’ahs of the
imam, the rak’ah in which he delayed and the rak’ah which the imam reached the
same point as him. An example of that is:
A man was praying with the imam and the
imam bowed, rose, prostrated, sat up, prostrated a second time and stood up,
but the person praying behind him did not hear the loudspeaker except in the
second rak’ah, because the electricity cut out for example. Let us assume that
this was during Jumu’ah prayer, so he heard the imam reciting al-Faatihah, then
the electricity cut out, and the imam completed the first rak’ah, but the
person remained standing thinking that the imam had not yet bowed in the first
rak’ah, then he heard him reciting “Has there come to you the narration of
the overwhelming (i.e. the Day of Resurrection)?” [al-Ghaashiyah 88:1 –
interpretation of the meaning].
We say: you should stay with the imam,
so the second rak’ah for the imam will be the rest of the first rak’ah for you.
Then when the imam says the tasleem, you should make up the second rak’ah. The
scholars said: so the person praying behind the imam will have one rak’ah that
is formed from the two rak’ahs of his imam, because followed the imam in part
of the first and part of the second.
If he realizes that he has lagged
behind before the imam reaches the same point [in the second rak’ah], he should
make it up and follow the imam. For example:
A man is standing with the imam, and
the imam bows but he does not hear that he is bowing. When the imam says “Sami’a
Allaahu liman hamidah [Allaah hears those who praise Him – said when rising
from bowing], when the person praying behind him hears that, we say to him: Bow
and rise, and follow your imam, and you will have caught up with the rak’ah,
because the delay here was for a reason.
The second type is delaying with no
excuse.
Delaying with regard to an essential
part of the prayer means lagging behind in following the imam, but catching up
with him in the next essential part of the prayer. For example, the imam bows
when you still have a verse or two left of the soorah you are reciting, so you
remain standing to complete what you still have to recite, but then you bow and
catch up with the imam in rukoo’. In this case the rak’ah is valid, but your
action goes against the Sunnah, because what is prescribed is to start bowing
when the imam reaches the bowing posture and not to lag behind, because the
Prophet (peace and blessings of Allaah be upon him) said: “When he bows, then
bow.”
Lagging behind in an essential part of
the prayer means that the imam is one step ahead of you in the prayer, i.e., he
bows and rises before you bow. The fuqaha’ (may Allaah have mercy on them)
said: if you lag behind in rukoo’ then your prayer is invalid, just as if you
did rukoo’ before the imam. If you lag behind in sujood (prostration) then
according to what the fuqaha’ say your prayer is valid, because it is lagging
behind in an essential part of the prayer other than rukoo’.
But the correct view is that if a
person lags behind the imam in any essential part of the prayer with no excuse,
then his prayer is invalid, whether that is in rukoo’ or any other part of the
prayer. Based on this, if the imam rises from the first prostration and this
person who is praying behind him is making du’aa’ in sujood and continues to
make du’aa’ until the imam prostrates for the second time, then his prayer is
invalid, because he has lagged behind in an essential part of the prayer. If
the imam is one step ahead of him, how can he then be following him?
3
– DOING AN ACTION SIMULTANEOUSLY WITH THE IMAM.
This refers either to word or actions,
and falls into two categories:
The first category is say words
simultaneously. This does not matter, except in the case of the takbeerat
al-ihraam (saying “Allaahu akbar” to start the prayer) and the salaam (at the
end of the prayer).
With regard to the first takbeer, if
you say takbeer before the imam has completed his takbeerat al-ihraam, you have
not entered prayer in the first place, because it is essential to say the
takbeerat al-ihraam after the imam has finished saying it completely.
With regard to the salaam, the scholars
said that it is makrooh to say the first and second salaam at the same time as
your imam, but if you say the first salaam after he has said the first salaam
and the second salaam after he has said the second salaam, there is nothing
wrong with this, but it is better not to say the salaam until the imam has said
both.
With regard to all other words of the
prayer, it does not matter if you say them simultaneously with the imam, or
before him, or after him. If we assume that you hear the imam reciting the
tashahhud, and you have already recited it, this does not matter, because
anticipating the imam in the words of prayer, apart from the first takbeer and
the salaam, does not affect the prayer. Similarly it does not matter if you
recite al-Faatihah before him and say Wa laa’l-daalleen “nor of those
who went astray” [al-Faatihaah 1:7 – interpretation of the meaning], whilst
he is still reciting Iyyaaka na’abudu wa iyyaaka nasta’een “You
(Alone) we worship, and You (Alone) we ask for help (for each and everything)”
[al-Faatihaah 1:7 – interpretation of the meaning], in Zuhr prayer, for
example, because it is prescribed in Zuhr and ‘Asr prayer for the imam to
let the people hear the verse he is reciting sometimes, as the Messenger of
Allaah (peace and blessings of Allaah be upon him) used to do.
The second category is to do the
actions of prayer simultaneously with the imam, and this is makrooh.
For example, when the imam says
“Allaahu akbar” for rukoo’, and starts to bend forward, and you start to bow simultaneously
with the imam, this is makrooh, because the Messenger (peace and blessings of
Allaah be upon him) said, “When he bows, then bow, and do not bow until he
bows.” And in sujood when he says takbeer for sujood, if you prostrate and
reach the floor at the same time as him, this is makrooh, because the Messenger
(peace and blessings of Allaah be upon him) disallowed that and said, “Do nor
prostrate until he prostrates.”
4
– FOLLOWING
Following is the Sunnah, and what it
means is that a person starts to do the actions of prayer immediately after the
imam starts them, but without doing them at the same time.
For example, when he bows, you bow,
even if you have not completed the recitation that is mustahabb [recommended,
encouraged], and even if you have a verse still to go, because that would mean
that you are lagging behind, so you do not complete it. In sujood, when the
imam rises from his prostration, you follow the imam, and your following him is
better than your remaining in prostration making du’aa’ to Allaah, because your
prayer is connected to the imam, and you are now enjoined to follow your
imam. Adapted from al-Sharh al-Mumti’, 4/275
The person who is praying behind an
imam should not move to the next posture of the prayer until the imam has
reached it, so he should not start to go down for prostration, until the imam
has placed his forehead on the ground.
Al-Bara’ ibn ‘Aazib said: When the
Prophet (peace and blessings of Allaah be upon him) said, ‘Sami’a Allaahu
liman hamidah’, none of us would then bend our backs [to start prostrating]
until the Prophet (peace and blessings of Allaah be upon him) went down into
prostration, then we would go down into prostration after him. Narrated by
al-Bukhaari, 690; Muslim, 474.
Islam Q&A
PROLONGING THE LAST
SUJOOD IS AN ACTION THAT IS NOT PRESCRIBED IN ISLAM
It is not permissible for the person who
is praying behind the imaam to precede the imaam. It is haraam for him to move
before the imaam, or to lag behind him so much that he misses the obligatory
part of the prayer that comes next. The Prophet (peace and blessings of Allaah
be upon him) said, “The imaam has been appointed to be followed. So when he
says ‘Allaahu akbar,’ then say ‘Allaahu akbar,’ and when he bows in rukoo’,
then bow in rukoo’.” The conjunction fa’ (translated here as ‘then’) implies
following immediately, as is well known [in Arabic grammar]. Shaykh
‘Abd al-Kareem al-Khudayr
The idea of perfecting the prayer does
not contradict the idea of following the imaam, so long as the imaam is
unhurried in his prayer. There is no evidence for singling out the last sujood
and prolonging this sujood but not the others, and it is not permitted to
introduce innovations into the religion. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Sheikh Muhammed Salih Al-Munajjid
THE PROPER WAY TO
MAKE DU’AA’ DURING PRAYER
Note that there is not one particular
part of the prayer when du’aa’ should be offered, rather there are several
parts of the prayer where the scholars have stated that the Messenger of Allaah
(peace and blessings of Allaah be upon him) offered du’aa’, from the opening
takbeer to the final tasleem.
It is also Sunnah to make du’aa’ after
the prayer and there are several du’aa’s that we will mention below in sha
Allah.
It should be noted that the best of
guidance is the guidance of Muhammad (peace and blessings of Allaah be upon
him) and the best of du’aa’s are those which are in accordance with the Sunnah
of the Prophet (peace and blessings of Allaah be upon him). The wording of the
Messenger of Allaah (peace and blessings of Allaah be upon him) is the best of
wording, because he is the most knowledgeable of all people about the Arabic
language, and the most eloquent in speech. Allaah enabled him to express the
most profound of meanings in few words, which is called conciseness of
speech.
It was narrated that Abu Hurayrah said:
I heard the Messenger of Allaah (peace and blessings of Allaah be upon him)
say: “I have been sent with concise speech.” Narrated by al-Bukhaari, 6611;
Muslim, 523.
Al-Bukhaari said: I heard that
conciseness of speech means when many meanings which it would have taken books
to write before are summed up in a phrase or two, and so on.
Based on this, if you want to say
du’aa’ in your prayers at the points at which it is prescribed and recommended
(mustahabb) to say du’aa’, the best of du’aa’s are those which are said in the
wording of the Prophet (peace and blessings of Allaah be upon him).
Avoids
Going To Extremes In Using Fanciful Language Speech
If you are not able to do that and you
cannot memorize these du’aa’s and dhikrs, then the best of du’aa’ is that which
avoids going to extremes in using fanciful language speech, and which avoids
using rhyme to the point of absurdity, and which makes the du’aa’ sincere and
focused on the need in question, saying whatever is easy for you and
whatever Allaah enables you to say.
It was narrated that the Prophet (peace
and blessings of Allaah be upon him) said to a man: “What do you say when you
pray?” He said: “I recite the tashahhud, then I say: Allaahumma inni
as’aluka al-jannah wa a’oodhu bika min al-naar (O Allaah, I ask You for
Paradise and seek refuge in You from the Fire). I cannot murmur like you and
like Mu’aadh.” The Prophet (peace and blessings of Allaah be upon him) said:
“It is about them that we were murmuring.” Narrated by Abu Dawood, 792; classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
With regard to du’aa’ after the salaam,
what the Prophet (peace and blessings of Allaah be upon him) used to do is to
say, after finishing the prayer: Astghfir Allaah, astaghfir Allaah astaghfir
Allaah (I seek the forgiveness of Allaah, I seek the forgiveness of Allaah,
I seek the forgiveness of Allaah). Then he would say all the dhikrs that are
narrated at this time.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may
Allaah have mercy on him) said: There is no saheeh report to say that the
Prophet (peace and blessings of Allaah be upon him) used to raise his hands
following an obligatory prayer, or that his companions (may Allaah have mercy
on them) did that, as far as we know. What some people do, raising their hands
after the prayer, is a bid’aah (innovation) for which there is no basis. Al-Fataawa,
1/74.
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.
The Prophet (peace and blessings of
Allaah be upon him) 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. There is another subtle point to
be made, which is that when the worshipper has finished praying, and he has
remembered Allaah and proclaimed His oneness, glorified Him, praised Him and
magnified Him by reciting the dhikrs that are prescribed following the prayer,
it is mustahabb to send blessings upon the Prophet (peace and blessings of
Allaah be upon him) after that, and to make du’aa’ as he wishes, His du’aa’
should come immediately after this second act of worship, not because it is
after the prayer but because it is mustahabb for anyone who remembers Allaah
and praises Him and sends blessings upon the Messenger of Allaah (peace and
blessings of Allaah be upon him) to make du’aa’ after that, as it says in the
hadeeth of Faddaalah ibn ‘Ubayd: “When any one of you prays, let him start by
praising Allaah, then let him send blessings upon the Prophet (peace and
blessings of Allaah be upon him), then let him say du’aa’ however he
wishes.”
Al-Tirmidhi said: (it is) a saheeh
hadeeth. It was also classed as saheeh by al-Haakim, and al-Dhahabi agreed with
him. Zaad al-Ma’aad, 1/257, 258.
With regard to the points during the
prayer at which du’aa’ should be offered, we will sum this up for you as
follows:
1 –After the opening takbeer of the
prayer and before starting to recite al-Faatihah. This is called Du’aa’
al-Istiftaah (opening supplication):
It was narrated that Abu Hurayrah said:
When the Messenger of Allaah (peace and blessings of Allaah be upon him)
started to pray, he would remain silent for a while. I said: “May my father and
mother be sacrificed for you, O Messenger of Allaah. What do you say when you
are silent between the takbeer and recitation?” He said: “I say: Allaahumma
baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi
wa’l-maghrib. Allaahumma naqqini min khataayaaya kama yunaqqa al-thawb al-abyad
min al-danas. Allaahumma ighsilni min khataayaaya bi’l-thalji wa’l-maa’i
wa’l-barad (O Allaah, put a great distance between me and
my sins, as great as the distance You have made between the East and the West.
O Allaah, cleanse me of sin as a white garment is cleansed from filth. O
Allaah, wash away my sins with snow and water and hail).” Narrated by
al-Bukhaari, 711; Muslim, 598.
2 – Du’aa’ al-Qunoot in Witr
It was narrated that al-Hasan ibn ‘Ali
said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
taught me words to say in Witr: “Allaahumma ihdini feeman hadayta wa ‘aafini
feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa
qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu
man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayt
(O Allaah, guide me among those whom You have guided, pardon me among those
whom You have pardoned, turn to me in friendship among those on whom You have
turned in friendship, and bless me in what You have bestowed, and save me from
the evil of what You have decreed. For verily You decree and none can influence
You; and he is not humiliated whom You have befriended, nor is he honoured who
is Your enemy. Blessed are You, O Lord, and Exalted).”
Narrated by al-Tirmidhi, 464;
al-Nasaa’i, 1745; Abu Dawood, 1425; Ibn Maajah, 1178.
This hadeeth was classed as hasan by
al-Tirmidhi and others, and as saheeh by al-Albaani in Irwa’ al-Ghaleel,
429.
3 – Du’aa’ when standing up from bowing,
at times of calamity.
This is called Qunoot al-Nawaazil. This
may be recited in all the obligatory prayers depending on the situation, and
the worshippers behind the imam should say Ameen.
4 – Whilst bowing.
The Prophet (peace and blessings of
Allaah be upon him) used to say: “Subhaanak Allaahumma Rabbanaa wa bi
hamdika Allaahumma ighfir li (Glory and praise be to You, O Allaah our
Lord. O Allaah, forgive me).” Narrated by al-Bukhaari, 761; Muslim, 484,
from the hadeeth of ‘Aa’ishah.
5 – During prostration.
This is the best of du’aa’, because the
Prophet (peace and blessings of Allaah be upon him) 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.” Narrated by Muslim, 482, from the hadeeth of Abu Hurayrah.
There are many ahaadeeth concerning
this, for which we do not have room to mention them here.
6 – Between the two prostrations.
One should say: “Allaahumma ighfir
li warhamni wajburni wahdini warzuqni (O Allaah, forgive me, have mercy on
me, enrich me, guide me and grant me provision).” Narrated by al-Tirmidhi,
284; Ibn Maajah, 898 – from the hadeeth of Ibn ‘Abbaas; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi. And there are other du’aa’s.
7 – After the tashahhud and before the
salaam:
the Prophet (peace and blessings of
Allaah be upon him) said: “When any one of you has finished the last tashahhud,
let him seek refuge with Allaah from four things and say: Allaahumma inni
a’oodhu bika min ‘adhaabi jahannam wa min ‘adhaab il-qabri wa min fitnat
il-mahyaa wa’l-mamaat wa min sharri fitnat il-maseeh il-dajjaal (O Allaah,
I seek refuge with You from the torment of Hell and from the torment of the
grave and from the trials of life and death and from the evil of the trial of
the Dajjaal).” Narrated by al-Bukhaari, 1311; Muslim, 588 (this version
narrated by Muslim), from the hadeeth of Abu Hurayrah. Then after that he may
pray for whatever he likes of the good things of this world and the Hereafter,
because of the hadeeth of Ibn Mas’ood: The Prophet (peace and blessings of
Allaah be upon him) taught them the tashahhud then he said at the end: “Let him
ask for whatever good things he wishes.” Narrated by al-Bukhaari, 5876; Muslim,
402.
There are many du’aa’s which may be
recited during the prayer, but we cannot quote all of them in this answer. We
have referred to a few of those that have been narrated. Our advice to the
questioner – and to every Muslim – is to have a copy of al-Adhkaar by
al-Nawawi (may Allaah have mercy on him), which is a lengthy book. If he would
like to have something shorter then he should get a copy of al-Kalim
al-Tayyib by Shaykh al-Islam Ibn Taymiyah, edited by al-Albaani (may Allaah
have mercy on them all).
And Allaah knows best.
Islam Q&A
https://islamqa.info/en/3471
https://islamqa.info/en/11588.
https://islamqa.info/en/9856
https://islamqa.info/en/33790
https://islamqa.info/en/7646
https://islamqa.info/en/20031.
