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Question:

Can we read duas between the sajdahs in a fardh prayer?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, the recitation of adʿiyah ma’thūrah (established supplications) between the Sajdah (prostration) is not from the sunnan of ṣalāh nor is it prohibited.  It is preferable to do so regardless of the ṣalāh being a farḍ (obligatory) or a nafl (voluntary) prayer.[1]

There are three types of people in respect to ṣalāh:
1)    The Imām (leader of prayer)
2)    The Muqtadī (follower in prayer)
3)    The Munfarid (sole performer of prayer)

The Imām may recite adʿiyah ma’thūrah between the sajdah on condition it does not lengthen the prayer to an extent it causes difficulty to the weak and old in the congregation.

The Muqtadī can recite adʿiyah ma’thūrah but should follow the Imam if the Imam goes into the Sajdah before he completes the entire duʿā’.[2]

The Munfarid may recite adʿiyah ma’thūrah between the two Sajdah at his discretion.

In conclusion, reciting adʿiyah ma’thūrah is a preferable action whether it is in a farḍ prayer or a nafl prayer.

And Allah Ta’ālā Knows Best
Mufti Faraz Adam,
www.darulfiqh.com


[1]  وَلَيْسَ بَيْنَ السَّجْدَتَيْنِ ذِكْرٌ مَسْنُونٌ، وَكَذَا بَعْدَ الرَّفْعِ مِنْ الرُّكُوعِ وَمَا وَرَدَ فِيهِمَا مِنْ الدُّعَاءِ مَحْمُولٌ عَلَى التَّهَجُّدِ، قَالَ يَعْقُوبُ سَأَلْت أَبَا حَنِيفَةَ عَنْ الرَّجُلِ يَرْفَعُ رَأْسَهُ مِنْ الرُّكُوعِ فِي الْفَرِيضَةِ يَقُولُ اللَّهُمَّ اغْفِرْ لِي قَالَ يَقُولُ رَبَّنَا لَك الْحَمْدُ وَيَسْكُتُ وَكَذَلِكَ بَيْنَ السَّجْدَتَيْنِ يَسْكُتُ فَقَدْ أَحْسَنَ الْجَوَابَ حَيْثُ لَمْ يُنْهَ عَنْ الِاسْتِغْفَارِ صَرِيحًا مِنْ قُوَّةِ احْتِرَازِهِ، وَقَدْ حَصَلَ مَقْصُودُهُ بِإِيثَارِ التَّحْمِيدِ فِيهِ وَالسُّكُوتِ بَعْدَهُ (تبيين ج 1 ص 118)

(قَوْلُهُ فَقَدْ أَحْسَنَ لَمْ يَنْهَهُ عَنْ الِاسْتِغْفَارِ إلَخْ) أَقُولُ: وَفِي عَدَمِ نَهْيِهِ عَنْهُ أَشَارَ إلَى أَنَّهُ لَوْ فَعَلَ لَمْ يُكْرَهْ إذْ لَوْ كُرِهَ لَكَانَ الْأَوْلَى النَّهْيُ كَمَا نَهَى عَنْ الْقِرَاءَةِ فِي الرُّكُوعِ وَالسُّجُودِ فَهَذَا نَظِيرُ التَّسْمِيَةِ بَيْنَ الْفَاتِحَةِ وَالسُّورَةِ فَإِنَّهَا لَا تُسَنُّ مَعَ أَنَّهُ لَوْ أَتَى لَا يُكْرَهُ، وَحَيْثُ قُلْنَا بِعَدَمِ الْكَرَاهَةِ فَيَنْبَغِي بِغَيْرِ حَالَةِ الْجَمَاعَةِ إذَا لَزِمَ مِنْهُ تَطْوِيلُ الصَّلَاةِ وَيَنْبَغِي بِنَاءً عَلَى مَا ذَكَرْنَا أَنْ يُنْدَبَ الدُّعَاءُ بِالْمَغْفِرَةِ بَيْنَ السَّجْدَتَيْنِ خُرُوجًا مِنْ خِلَافِ الْإِمَامِ أَحْمَدَ – رَحِمَهُ اللَّهُ – لِإِبْطَالِهِ الصَّلَاةَ بِتَرْكِهِ عَامِدًا وَلَمْ أَرَ مَنْ صَرَّحَ بِذَلِكَ، لَكِنْ صَرَّحُوا بِاسْتِحْبَابِ مُرَاعَاةِ الْخِلَافِ وَهَذَا مِنْهُ كَمَا لَا يَخْفَى، نَعَمْ، لَوْ كَانَ الدُّعَاءُ الْمَذْكُورُ مَنْهِيًّا عَنْهُ عِنْدَنَا لَا تُسْتَحَبُّ الْمُرَاعَاةُ لِمَا يَلْزَمُ عَلَيْهَا مِنْ الْخُرُوجِ عَنْ الْمَذْهَبِ لَكِنَّ ثُبُوتَ الْكَرَاهَةِ يَحْتَاجُ إلَى دَلِيلٍ. (منحة الخالق ج 1 ص 340)

وليس فيه ذكر مسنون كما في السراج وكذا ليس بعد الرفع من الركوع دعاء وما ورد فيهما محمول على التهجد كما في مجمع الأنهر (الطحطاوي ص 268)

أحسن الفتاوى  ج 3 ص 28

فتاوى دار العلوم زكريا ج 2 ص 137

[2]  وَلَوْ رَفَعَ الْإِمَامُ رَأْسَهُ مِنْ الرُّكُوعِ أَوْ السُّجُودِ قَبْلَ أَنْ يُسَبِّحَ الْمُقْتَدِي ثَلَاثًا الصَّحِيحُ أَنَّهُ يُتَابِعُ الْإِمَامَ. هَكَذَا فِي فَتَاوَى قَاضِي خَانْ. (الهندية ج 1 ص 90 الرشيدية)

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