Ruling on the Du’a to end the Qur’an

لمخالفة الثلاثون: دعاء ختم القرآن في ليلة السابع والعشرين أو غيرها من الليالي وما يحصل فيها من مفاسد

كاختلاط الرجال بالنساء،

قال العلامة العثيمين في الشرح الممتع (4/42): إن دعاء ختم القرآن في الصلاة لاشك أنه غير مشروع، لأنه وإن ورد عن أنس بن مالك -رضي الله عنه- أنه كان يجمع أهله عند ختم القرآن ويدعو، فهذا خارج الصلاة، وفرق بين ما يكون خارج الصلاة وداخلها، فلهذا يمكن أن نقول: إن الدعاء عند ختم القرآن في الصلاة لا أصل له، ولا ينبغي فعله حتى يقوم دليل من الشرع على أن هذا مشروع في الصلاة. اهـ

وقال في فتاوى أركان الإسلام (ص354): ثم إن في هذه الختمة مع كونها لم يثبت لها أصل من السنة، فيها: أن الناس ولا سيما النساء يكثرون في هذا المسجد المعين، ويحصل بذلك من الاختلاط بين الرجال والنساء عند الخروج ما هو معلوم لمن شاهده. اهـ

The thirtieth misdeed: Du’a for ending the Qur’an on the 27th night or other than that from the night and what occurs from evil in it like mixing between men and women.

Al ‘Allamah Al Uthaimeen said in his Sharh Ul Mumti’ explanation of Zaad Ul Mustaqni’: Verily the du’a for ending the Qur’an in prayer without doubt is unlawful. Because even though it has been narrated from Anas Ibn Malik- Radiallaho Anhu- that he used to bring his family together when the Qur’an was completed and then made du’a, this is outside of the prayer. And the difference is between what is outside of prayer and inside it. Therefore it is possible to say: Verily the Du’a upon finishing the Qur’an has no basis for it, and it is improper to do it until there is evidence from the Shari’ah to show that it is lawful in prayer.

He also said in Fatawa Arkaan Ul Islam (page 354): Then verily this Khatmah with it not having a sound basis in the Sunnah, in it: that the people especially the women become plentiful in that specific masjid. And mixing between men and women occurs when leaving and this is known from those who witness it.

Doubt: If someone says: Shaikh Ibn Baz said it is lawful.
Answer: Imam Malik Ibn Anas said: Every statement is accepted or rejected except for the dweller of this grave (meaning the Messenger)
And our Manhaj in terms of ‘Ibadah is that an action of worship has to have evidence in order to do it and if it doesn’t have evidence then it is unlawful to do that action because the Messenger (Salallahu alaihi wa sallam) said: “Whoever does an action that is not from our actions it is rejected.”
Secondly our Manhaj is that we don’t know the truth from men but rather we know men by the truth.
Thirdly our Manhaj, the Manhaj of the Salaf substantiates that it is unlawful to follow the mistake of an ‘Aalim. And that if an ‘Aalim, no matter who he may be, does an action or says something that has no clear evidence then we do not follow him in that action.

One thought on “Ruling on the Du’a to end the Qur’an

  1. as-salaamu ‘alaikum warahmatullahi wabarakaatuh akhee,

    BaarakAllahu feek. You mentioned about the Du’aa of Khatmah of the Qur’aan that Shaykh ibn Baz rahimahuLlah said it is lawful. From the context, since it seems Shaykh Uthaymeen rahimahuLlah was referring to its impermissibility in the prayer, it seems you mean Shaykh ibn Baz rahimahuLlah said it is lawful particularly in taraweeh (or in all for forms of salaah).

    Do you know if this is the case or if the Shaykh (ibn Baz, rahimahuLlah) was referring to using the du’aa in a general case and not particularly in Salaah?

    JazakAllahu Khayraa.

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