Greetings & Prayers
It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil.
If one of you meets his brother, (encounters) then he should greet him with Salaam.
Then if a tree or a wall or a rock should come between the two of them and then he meets him again, he should greet him with Salaam again."2
For the growth of unity, eradication of hatred and the bringing about of love.
Greet those who are present in the masjid with Salaam, regardless if they are in prayer or not.3
Giving Salaam to one another after finishing the prayer is an innovation . 6
Say not "Taqqabal Allaah". while greeting.9
"Shaking hands after the Fajr and 'Asr prayers is an innovation,13
They shake hands with one another after completing the Fajr and 'Asr prayers and the two 'Eed and Jumu'ah prayers. This is in spite of the prescription that shaking hands is to be done upon first meeting one another." 15
Anything that does not have evidence to support it, is to be rejected. And blindly following in the practice of it is not permissible.'"16
It is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it.
After the congregational prayers, they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, due to what it brings about from vexation and annoyance. This act is not permissible, because it disrupts the people from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr).20
Do not prostrate in supplication, after the prayer is over. 21
Divine Law does not mention that one can attain nearness to Allah with a particularized prostration. And there is no purpose in doing that . Except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-sahw), thankfulness or when reciting an ayah of prostration. 22.23.
It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du'aa) by raising the voice and joining in unison.
As-Sunan wal-Mubtadi'aat :
"Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation.
Likewise, their saying after thesupplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation.
Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, (Muslim).
Reciting Al-Faatihah in extra time in honor of the Prophet is an innovation.
The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation.
Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation." 24,
Ash-Shaatibee (ra) said: "The Prophet (SAW) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time.25
Ash-Shaatibee (ra) said: "It is concluded that making du'aain the form of congregation, all the time, was not from the actions of the Messenger of Allaah rnor from his statements or silent approvals." 29
Ibn Al-Qayyim (ra) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (SAW) guidance at all.30.
One should make Istighfaar(i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer. 31.
At the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rythm. For indeed that is from the innovations.
It is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it.
Nor (is it permissible) after the congregational prayers, that they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, because it disrupts the people, (in tasbeeh)
So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor and to reject accepting the hand that is extended out to you, for indeed this is from rudeness. You should take hold of his hand with gentleness and kindness, and inform him of the innovative status.20
Some prostrate themselves in supplication, after the prayer is over, for it has not been reported on the Prophet (SAW) or any of his companions.21.
Al-'Izz Ibn'Abd-is-Salaam (ra) said: "The Divine Law does not mention that one can attain nearness to Allah with a particularized prostration.22.
"Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation.24
Ibn Al-Qayyim (ra) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (SAW) guidance at all. 30.
One should make Istighfaar(i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed, gathering to perform that ( dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations. 31.
Extracted - precis of evidence by
| Author: | Shaikh Mash-hoor Hasan Salmaan |
| Source: | Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen (pg. |
| Translator: | Translator: Abu Maryam Isma'eel Alarcon |
Footnotes:
2. Reported by Abu Dawood in his Sunan (no. 5200) with anauthentic chain. All of its narrators are reliable. See Silsilat-ul-Ahaadeeth As-Saheehah no. 186Reported by Abu Dawood in his Sunan (no. 5200) with anauthentic chain. All of its narrators are reliable. See Silsilat-ul-Ahaadeeth As-Saheehah (no. 186)
3. Reported by Abu Dawood in his Sunan (no.927) and Ahmad in his Musnad (no. 2/30) with an authentic chain of narration according to the conditions of Al-Bukhaaree and Muslim. See As-Saheehah (no. 185)
6. Reported by Al-Bukhaaree and Muslim
9. Surat-un-Nisaa: 86
13. The use of the author's (Al-'Izz) words: "It has been reported" indicates that the hadeeth is weak. However, it is not so, thus it would have been better for him to have said: "It is established". The hadeeth is found in Saheeh Muslim (no. 62), Sunan At-Tirmidhee and Musnad Ahmad.
15. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg. 264). From his words it is understood that there is no harm in the shaking of hands between two or more people that did not meet each other, prior to that. Al-Albaanee said in As-Saheehah (1/23): "As for shaking the hands specifically after the congregational prayers, then this is an innovation of which there is no doubt, unless it occurs between two people that did not encounter each other, prior to that. In this case, it would be recommended for them to shake hands."
16. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg.264). Also see Ad-Deen-ul-Khaalis (4/314) and Al-Madkhal (2/84)
20. See Tamaam-ul-Kalaam Fee Bida'iyyat-il-Musaafaha Ba'ada As-Salaam (pg. 23)
21. Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 58)
22. Musaajala 'Ilmiyyah (pg. 7-8)
23. See Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 57-58), Al-Wajeez (2/234) and Al-Masjid feel-Islaam (pg. 227-228)
24. As-Sunan wal-Mubtadi'aat (pg. 70)
25. Al-'Itisaam (1/351)
29. Al-'Itisaam(1/352)
30. Al-'Itisaam(1/352)
31. See Fataawaa Muhammad Rasheed Ridaa (4/1358-1359)
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