Originally Posted by streetwalker
I searched over the issue and let me summarize what I found..
I didn't find it in Durre Mukhtar, may be my searched keywords didn't match it.
What I found in Fatawa Alamgiri is:
الدعاء عند ختم القرآن في شهر رمضان مكروه لكن هذا شيء لا يفتى به ، كذا في خزانة الفتاوى
Dua on the occasion of Khatm-e-Quran during Ramadan is Makruh. But fatwa is not given on it. Same said in Khazanatul Fatawa.
But in Al-Muhit-al-Burhani it says:
ويكره الدعاء عند ختم القرآن في شهر رمضان، وعند ختم القرآن بجماعة؛ لأن هذا لم ينقل عن النبي عليه السلام وأصحابه؛ قال الفقيه أبو القاسم الصفار: لولا أن أهل هذه البلدة قالوا: إنه يمنعنا من الدعاء، وإلا لمنعتهم عنه.
Dua on the occasion of Khatm-e-Quran during Ramadan and at the occasion of Khatm-e-Quran in congregation is Makruh. Because it is not reported from the Prophet and his companions. Faqih Abul Qasim Saffar says: If the people of this city had not said "he restrains us from dua", then I would have surely prohibited them from it.
You see, the prohibition comes for two points.
1. For the month of ramadan.
2. For the dua's recited in congregation, which is wide spread in today's world.
(But there is nothing about reciting dua in other than the month of ramadan or other than congregation.)
Here is a fatwa by Sheikh Uthaimin, taken from Liqa'ul babil maftuh. He also says similar thing:
وأما الدعاء لختم القرآن فلم يرد عن النبي عليه الصلاة والسلام، ولا عن أصحابه أنهم كانوا يدعون عند ختم القرآن في الصلاة, لكن كما قلت: لا ينبغي للإنسان أن يشدد في هذا الأمر بحيث يقول: هذا الذي يدعو عند ختم القرآن في الصلاة مبتدع ضال, لا تجوز موافقته؛ لأن السلف اختلفوا فيه.
Regarding dua at the occasion of Khatmul Quran, nothing is reported from the Prophet , nor from His companions that they did dua' after khatmul Quran in prayer. But as I said: One should not be extreme in this case and should not say like: One who does dua in prayer after khatmul Quran is a innovator or astray, and agreeing to him is not permissible etc. Because the Salaf had differed in it.
So, it makes it more clear that the prohibition is to recite dua in prayer/ congregation.
However, outside prayer it should be permissible.
كان أنس إذا ختم القرآن جمع ولده وأهل بيته فدعا لهم
Anas used to gather his children and his wives at the occasion of Khatmul Quran and make du'a with them.
In Sunan e Baihaqi:
حامل القرآن له عند ختم القرآن دعوة مستجابة وشجرة فى الجنة
Qur'an reciter/hafiz has his du'as accepted and a tree in Jannat during Khatmul Quran.
In Musnnaf Ibn Abi Shaiba:
حدثنا جرير عن منصور عن الحكم قال كان مجاهد وعبدة بن أبي لبابة وناس يعرضون المصاحف فلما كان اليوم الذي أرادوا أن يختموا أرسلوا إلي وإلى سلمة بن كهيل فقالوا إنا كنا نعرض المصاحف فأردنا أن نختم اليوم فأحببنا أن تشهدونا إنه كان يقال إذا ختم القرآن نزلت الرحمة عند خاتمته أو حضرت الرحمة عند خاتمته
It is reported by Hakam that Mujahid and Abda bin Abi Lubaba and some people used to delay the Khatmul Quran. Then when they wanted to do it they would call me and Salama and say, "We have delayed the Khatmul Quran and today we want to do it, we would be happy if u come and join us." It was being said that Rahmat comes during Khatmul Quran.
So, these narrations, the Baihaqi one, he himself said that it is weak. The darimi one, some one said Sahih and others regarded it as weak or even fabricated. And I don't know about the last one.
In conclusion, I see almost everyone talked about the dua's made in congregation or in prayer. Only a few of them talked about the dua's outside the prayer. But when some hadiths are there about making dua outside the prayer, even if they are weak, it should be at least mubah. (But not encouraged)
Again, those who talked about dua's in congregation, also mentioned that they should not be blamed (see Shaikh Uthaimin's fatwa above) or that the fatwa is not on it (see the quote of Fatwa Alamgiri above).
I shall be happy if more knowledgeable brothers talk on it. I m writing this whole thing just to get their attention, so that they can point out the mistakes and inform us about the reliable position.