The honorable Shaykh, we ask you to clarify this issue for us, which is as follows: In our country, in most mosques, after the adhan, they recite the supplication.
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The questioner : We ask you to clarify the following question: In our country, in most mosques, after the adhan, they recite the supplication reported from the Prophet (peace and blessings be upon him), and after finishing it, they say: "Recite al-Fatihah for the soul of the Prophet (peace and blessings be upon him)." Is this practice valid or a religious innovation? Guide us to the truth, and may Allah reward you with good.
The Shaykh : As for if they recite the supplication reported from the Prophet (peace and blessings be upon him and his family) after the adhan on the tops of the minarets, this is not a recommended practice if they recite it aloud; however, if they recite it secretly, it is a recommended practice, whether you are in the minaret or on the ground.
As for their saying: "Recite al-Fatihah for the soul of the Prophet (peace and blessings be upon him and his family)," it is a reprehensible religious innovation. It is not said after the Fajr adhan, nor after the other adhan, nor after the prayers, nor in any place. Reciting al-Fatihah for the soul of the Prophet (peace and blessings be upon him) is a religious innovation for two reasons:
The first reason is that it is foolishness, because whoever recites al-Fatihah for his own soul intends to reward the Prophet (peace and blessings be upon him) with the reward of the recitation. It is known that our recitation of al-Fatihah is written for the Messenger of Allah (peace and blessings be upon him) just as we are rewarded for it, meaning that he is credited with the same rewards as ours. If he is credited with the same rewards as ours, there is no need to say it is "for his soul," because he has already received the reward. And our saying "for his soul" means that we have deprived ourselves of its reward. This is from one angle.
The second reason is that donating righteous deeds, such as al-Fatihah and others, to the Prophet (peace and blessings be upon him) was not done by the Companions (may Allah be pleased with them), who loved the Messenger of Allah (peace and blessings be upon him and his family) more than we do, and who loved what is good for him more than we do. If they did not do it, we have an example to follow in them. Accordingly, it is forbidden for a person to make any righteous deed he performs for the soul of the Prophet (peace and blessings be upon him and his family), or to say: "O Allah, make its reward for Your Prophet Muhammad (peace and blessings be upon him and his family)," for the two reasons we mentioned.
I advise this questioner to contact his brother mu'adhdhins and tell them that this is a religious innovation and foolishness in speech.
The questioner : May Allah bless you.
The Shaykh : As for if they recite the supplication reported from the Prophet (peace and blessings be upon him and his family) after the adhan on the tops of the minarets, this is not a recommended practice if they recite it aloud; however, if they recite it secretly, it is a recommended practice, whether you are in the minaret or on the ground.
As for their saying: "Recite al-Fatihah for the soul of the Prophet (peace and blessings be upon him and his family)," it is a reprehensible religious innovation. It is not said after the Fajr adhan, nor after the other adhan, nor after the prayers, nor in any place. Reciting al-Fatihah for the soul of the Prophet (peace and blessings be upon him) is a religious innovation for two reasons:
The first reason is that it is foolishness, because whoever recites al-Fatihah for his own soul intends to reward the Prophet (peace and blessings be upon him) with the reward of the recitation. It is known that our recitation of al-Fatihah is written for the Messenger of Allah (peace and blessings be upon him) just as we are rewarded for it, meaning that he is credited with the same rewards as ours. If he is credited with the same rewards as ours, there is no need to say it is "for his soul," because he has already received the reward. And our saying "for his soul" means that we have deprived ourselves of its reward. This is from one angle.
The second reason is that donating righteous deeds, such as al-Fatihah and others, to the Prophet (peace and blessings be upon him) was not done by the Companions (may Allah be pleased with them), who loved the Messenger of Allah (peace and blessings be upon him and his family) more than we do, and who loved what is good for him more than we do. If they did not do it, we have an example to follow in them. Accordingly, it is forbidden for a person to make any righteous deed he performs for the soul of the Prophet (peace and blessings be upon him and his family), or to say: "O Allah, make its reward for Your Prophet Muhammad (peace and blessings be upon him and his family)," for the two reasons we mentioned.
I advise this questioner to contact his brother mu'adhdhins and tell them that this is a religious innovation and foolishness in speech.
The questioner : May Allah bless you.