This is from the Ihyas Sunnah wa Ikhmadul' Bida' by the Shehu Uthman Dan Fodio.

T ranslated by Abu Alfa Umar Muhammad Sharif from the Sankore. Among these innovations is the supplications made after every salat in a fixed m anner with the Imam supplicating and the people following him. It is a reprehens ible innovation according to the mad'haab of Imam Malik. It says in the `Umdat'l -Murid as-Saadiq, "Some of the scholars have said that it is a good innovation (bid`a mustahsana). Some say that it is a highly recommended innovation (bid`a mustahabba). The original opinion concerning that is that each person should supplicate for h imself. Perhaps those who say that it is permissible use as proof the tradition of Ibn Maslama, may Allah be pleased with him, who said, the Messenger of Allah, may Allah bless him and grant him peace said, "No Muslim people gather where so me of them supplicate and others follow, except that Allah answers there supplic ation." {This is related by al-Haakim in accordance with the condition established by Im am Muslim} He then said, "Among the innovations also is raising the hands during supplicati on. This has been objected to by some of the scholars, while others have permitt ed it." Ibn Hajr singled out this issue into a part in which he gathered together some n ine prophetic traditions. He said at the end of that, "The bottom line is that t hese prophetic traditions agree that (the raising of the hands) is lawful (mashr uu`)." And among the weak prophetic traditions (ahaadith di`aaf) is wiping the face dur ing supplication, however acting with weak prophetic traditions in the like of t hat is admissible (masmuuh) with the scholars. Al-Burzuuli said in his commentary upon the al-Minhaj of Ahmad ibn Ali ibn `Abd 'r-Rahman 'l-Manjuuri, "The Prophet, may Allah bless him and grant him peace left gathering the people together in the taraaweeh prayer, saying, "I feared that it would become an obli gation for you." Thus, when the Prophet, upon him be blessings and peace died, t his became a ban (maani`u). Then Umar reformulated it, transforming a ban into a requirement (muqatda). Likewise, in the supplication in these specific forms which have not been clearl y narrated. For when the Prophet, upon him be blessings and peace died, making s upplication in a specific form became a disallowance, out of fear that it would be considered apart of the scope of the prayer as our shaykh the Imam, may Allah be merciful to him informed us. This is dismissal of the reason and its opposit e. For whenever the disallowance is established, then its legal judgment is also disallowed. Likewise, whenever something is established, then its legal judgmen t is also established. This is sound with regard to the legal actions to be take n concerning it." It says in the Manhaj 'l-Muntakhab; "Realize that concerning the supplication which has been narrated at the end of the prayer it has been established by consensus It is said, when it subjoins the prayer then it is disallowed and it has been heard to be good if it is not subjoined to it."

Al-Burzuuli said, "Among those things which are also considered reprehensible by ar-Rajraaji is making supplication at the end of the prayer, either absolutely or in the specific manner which the people are doing now." Then al-Barzuuli says in the Hiilat of an-Nawawi, "The prophetic tradition on supplication at the end of the prayer in itself are many." He then said, "As for objecting to the specific practice of supplication, `Izza d'-Deen was asked about the supplication after the salaam of the prayer - was it highly recommended for the Imam in every prayer or not? He answered, 'The Proph et, may Allah bless him and grant him peace, used to perform the lawful remembra nce (adhkaar mashruu`at) after the salaam of the prayer, then seek forgiveness t hree times and then depart." It was related that he used to say, "Rabbi qinii `adhaabaka yawma tab`athu `ibaadaka (My Lord! save me from Your pun ishment on the Day that You resurrect Your slaves.). Thus, all good is in following the Messenger, may Allah bless him and grant him peace. Al-Barzuuli says in his commentary of the Manhaj 'l-Muntakhab of Ahmad ib n Ali ibn `Abd 'r-Rahman 'l-Manjuuri that one of the writers of Tunisia question ed him. The text of his question was, "What do you say about making supplication at the end of every prayer while the people behind him say Ameen - as is the custom of the people in these lands, and also extending the palms in supplication - is it sunna or exemplary innovation (bid`at mustahsana)?' He answered, 'Making supplication after the prayer in the manner which you descr ibed is an innovation." Al-Barzuuli says, "He did not answer the entire question, because he did not cla rify whether it was a exemplary innovation or not?" Al-Barzuuli says in commentary upon the above, "There was an Imam who customaril y avoided making supplication after the prayer with the well known social practi ce which was done throughout the lands. That is that the Imam supplicates while those present says Ameen and those who can hear listens to it. When this Imam made the sallaam from the prayer, he would then stand and go to a corner among the corners of the mosque or go and carry out some of his needs. He considered that behavior of the people as an invented innovation which was no t necessary to do. Rather, whoever desired would supplicate at that time by himself without followi ng the social practice with the people had invented." Thus, al-Barzuuli objects to that and says, "What is correct is what the scholars have specified as suffic ient. For when the above decision of rejecting the supplication after the prayer reach ed the Shaykh and Professor Abu Sa`id ibn Lubbi, he vehemently objected the leav ing of making supplication and ascribed that Imam among those who say, 'There is no benefit nor advantage in making supplication.' This caused the Shaykh to com pose a work called Lisaan 'l-Adhkaar wa 'd-Da`awaat Mimma Shuri`a Fi Adbaar 's-S alawaat, (the Mouthpiece of Remembrances and Supplications Which Have Been Made

Lawful After the Completion of the Prayers). In it he integrates many legal proo fs for the soundness of making supplication in accordance with the accepted prac tice.