When to do the after salah tasbihat, dhikr and dua? after Fard or Sunnah?

[ozgurislam]

As salamu aleykum,

When do i need to read my after salah supplications and invocations in the case when there is a established sunnah prayer after the fard prayer to be prayed like in the case of salatul maghrib?

Do i need to read those supplications and invocations after the 3 rakat fard, or after completing the whole magrib prayer (i.e. after the 2 rakat sunnah muakkadah of magrib)?

A imam told me to do it every time after completing the whole prayer (i.e. after the post- sunnahs like in Dhuhr, Magrib and Isha) he told me that the Prophet SAW only used to say after fard prayer 3 times Astagfirullah; ''Allahumma antassalamu wa minkas salam tabarakta ya zal djalali wal ikram'' and then he stood up to pray the post sunnah prayers.
And after those he did the supplications and invocations Is this right and is there proof?
When i asked him for the proof he said that Ibn Abidin and Tahtawi said so in their books that delaying a sunnah after fard for making tasbihat, dhikr and dua would be Makruh.

But i didnt find any proof from ahadith for this. Rather all the hadeeth what i found in this case all indicate to do the Tasbihat and Dhikr and Dua after fard prayers:

After the fard Salaat recite the following while rubbing the right hand on the forehead:

بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ اللَّهُمَّ أَذْهِبْ عَنِّي الْهَمَّ وَالْحَزَنَ

"In the name of Allah, (I have completed the Salaat) who is the only one worthy of worhsip and who is the Most Merciful, the Most Gracious. O Allah remove from me all worries and sorrows".

(Hisnul Hasin)

Then recite Astaghfirullah thrice and recite the following:

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ
"O Allah, You are safe, and from You we receive safety. You are Blessed, Lofty and Dignified".

From the following duas either recite all of them or any one indivisually:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٍ
a. "Besides Allah, there is no one worthy of worship, He is all by Himself and has no partner. His is the Kingdom, to Him is all praise and He has control over everything".

(Bukhari, Muslim)

اللَّهُمَّ لَا مَانِعَ لَمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ
b. "O Allah, no one can stop what You give and no one can give what You stop and the wealth of the wealthy cannot prevent Your punishment".

(Mishkat)

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُبْنِ وَأَعُوذُ بِكَ مِنَ الْبُخْلِ وَأَعُوذُ بِكَ مِنَ أَرْذَلِ الْعُمُرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا وَعَذَابِ الْقَبْرِ
c. "O Allah, I seek refuge from cowardice, miserliness and childness in old age, from the trials of this world and punishment of the grave".

(Bukhari)

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ وَعَذَابِ الْقَبْرِ
d. "O Allah, I seek refuge in You from Kufr, poverty and the punishment of the grave".

(Hisnul Hasin)

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إلِاَّ أَنْتَ
e. "O Allah, forgive my past and future sins and those sins which took place knowingly or unknowngly and forgive me for exceeding the limits and those that You know more than me. You are the beginning and the end and besides You there is no one else worthy of worship".

(Abu Dawood)

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ
f. "O Allah, help me so that I can make your Dhikr, glorify You and worship You properly".

(Abu Dawood)


It is stated in the hadith that the person who recites Ayatul Qursi after every fard Salaat, death is the only barrier for him between him and Jannah.

(Bahaqi in Sahbatul Iman)

h. Uqba bin Amr (R.A.) states that Prophet Mohammad (S.A.W.) ordered him to recite the Muwoozhita (i.e. the four Quls) after every fard Salaat.

(Mishkat)

After every fard Salaat recite SubhanAllah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times.


Even in one hadeeth it says:

Abu Amama (R.A.) narrates from Prophet Mohammad (S.A.W.) that he Prophet Mohammad (S.A.W.) was asked which dua has the greatest acceptance. To this, he replied that the dua recited in the latter part of the night (Tahajjud time) and after the fard Salaat.
(Tirmidhi)


What is the hanafi ruling, im a little bit confused.

Was salaam

[salman]

salamu `alaykum

I asked one of my teachers this a while ago. One can find both opinions in the Hanafi school - that of doing the adhkaar immediately after the obligatory prayer and before the sunna, or after the sunna prayers.

Simply, his answer was al amru fihi wasi`a meaning that it is a matter within which there is vastness. You can follow either opinion.

Wasalam
Salman

[abdur rashiid]

salamu `alaykum

I asked one of my teachers this a while ago. One can find both opinions in the Hanafi school - that of doing the adhkaar immediately after the obligatory prayer and before the sunna, or after the sunna prayers.

Simply, his answer was al amru fihi wasi`a meaning that it is a matter within which there is vastness. You can follow either opinion.

Wasalam
Salman

Tasbihat History

The Four Tasbihat Recited in the Third and Fourth Rak`ats of the Salat And Their Cordial Secrets and Disciplines as Is Suitable

There are four rukns (pillars) in the Tasbihat:

The first rukn concerns the tasbih (glorification), which is purifying Allah from descriptions by tahmid (saying: al-hamdu lillah = praise is for Allah) and tahlil (saying : la ilaha illallah = there is no god but Allah), which is of the inclusive states.

The salik servant should, in all his worshippings, pay attention to that, and prevent his heart from the claim of describing and seeking a eulogy on the Haqq (Allah).

He should not think that a servant is able to offer the due servitude to Allah, let alone paying the due homage to the Lord, which is not hoped for even by the perfect walis [auliya'), and from reaching which the hands of the great ones of the people of knowledge are short:

No one can net the phoenix, so undo the net,

Since there can be nothing but wind in it, [607]

That is why it has been said that the perfect knowledge of the people of knowledge is their knowing their own inability. [608]

Yes, it is because of the vast mercy of Allah, the Exalted, which covers us, the weak servants, that He vests us, the helpless, with serving Him and permits us to enter into such a holy and pure state which bent the backs of even the Cherubium to get near it.

This is of the greatest favours and graces of the Holy Essence, The Provider, that bestowed upon His servants. The people of knowledge , the perfect walis [auliya] and the godly men value it in proportion to their personal knowledge.

We-the veiled, left short of all states, the deprived and kept at a distance from any perfection and knowledge-are completely unaware of that, and regard the divine commands, which are, in fact, the highest, big unlimited blessings, as imposition and duty, performing them lazily and with boredom, and that is why we are completely deprived and veiled from its luminosity.

It must be realized that as tahmid and tahlil include Unity of Acts, in which there is the blemish of limiting and decreasing, or even the blemish of assimilation and mixing, the salik servant, to be prepared for entering into it, has to enter first into the strong fortress of glorification and purification, telling his inner heart that Allah, Great and Most High, is innocent of all creational [khalqiyah] individuations [ta`ayyunat] and of the apparels of multiplicities, so that the entering into praising Him can be free from the blemish of multiplication.

The second rukn is tahmid, which is the state of Unity of Acts, suitable for qiyam and recitation. In this respect, these glorifications in the last rak`ats take the place of the surah of al-Hamd, as the musalli is free to recite the surah of al-Hamd (the Openning) instead.

The Unity of Acts - as has already been explained in "al-Hamd" - is to be used to exclusively assign praising to Allah, completely cutting short the hand of the servant from praisings. We should convey: "He is the First and the Last and the Outward and the Inward" [609] to the ears of the heart, and let: "And you threw not when you did, but Allah threw" [610] reach the taste of our spirit, treading upon selfishness and self-conceit by the foot of behaviour [suluk], in order to take ourselves to the state of tahmid, and out of the burden of being indebted to the creatures.

The third rukn is the tahlil, which is of many states:

One is the state of negating the divinity of act, that is" "There is no effecter in the (world of) existence but Allah", which is a confirmation of confining the tahmid (to Allah) as its cause and factor, because the stages of the possible beings are the shadow of the Real Existence of Allah, Almighty, and mere connection. No one of them, in any way, is independent or self-sustaining. Thus, effecting existence can never be ascribed to them, since effectiveness requires independence in bringing into existence, and being independently effective in bringing into existence necessitates being independent in existing.

According to the terms of the people of (gnostic) taste, the reality of the shadow-beings is the appearance of the Power of the Haqq (Allah) in the mirrors of creation. The meaning of la ilaha illallah (There is no god but Allah) is witnessing the Haqq's (Allah's) effectiveness and power upon the creatures, and negating the individuations [ta ayyunatj of creation, and annihilating the state of their activity [fa`iliyat] and their effect in the Haqq (Allah).

The other is the negation of any worshipped other than Allah, and la ilaha illallah means: There is no worshipped except Allah. Therefore, the state of tahlil is the result of the state of tahmid, as when the tahmid is exclusively confined to the Holy Essence of Allah, servitude places its burden in that Holy state, and all the servitudes, which people do to one another for the purpose of being praised, become negated.

So, it is as if the salik says that since all praises are exclusively for Allah, servitude must also be exclusively for Allah, Who is to be the worshipped, and all the idols are to be broken to pieces. There are other states for tahlil, which do not suit this situation.

The fourth rukn is the takbir, which also means that Allah is greater than any description. The servant, by commencing the tahmid and the tahlil, denies the description of Allah, and, having finished that, he again denies describing Allah, and glorifies Him, accompanying his tahmid and tahlil with humbleness and confession of shortcomings. Probably the takbir, in this instance, is a takbir of tahmid and tahlil, as they contain the blemish of multiplicity, as has already been said. Probably in tasbih there is tanzih (purification) of takbir and in the takbir there can be takbir of tanzih, where the servant's claims turn to be completely invalid, and he becomes in command of the Unity of Acts, and the state of obeying Allah becomes a habit in his heart, getting out of changing colours into a state of stability.

The salik servant, in these noble recitations, which are the spirit of knowledge, should create in his heart a mood of devotion, supplication, dedication and humility, and by continual repetition give to his inner heart the form of rememberance, fixing the truth of rememberance into his heart such that the heart would be clothed with the clothes of rememberance, taking off its own wear, which is the wear of remoteness [bu'd] (from Allah). Then , the heart becomes divine, truthful, in which will be fulfilled the reality and spirit of:

"Surely Allah has bought from the believers their lives." [611]
Notes:
[607]. Poetry from Hafiz Shirazi.
[608]. Biharul Anwar, vol. 94, p. 150, "Supplication Eighteen", "The Supplication of the Gnostics".
[609]. Surah al-Hadid: 3.
[610]. Surah al-Anfa1: 17.
[611]. Surah at-Taubah: 111.


Todays tradition has it that most Muslims do their tasbihat after Fajr or after Asr, but you can do your tasbihat at any time.

[ozgurislam]

salamu `alaykum

I asked one of my teachers this a while ago. One can find both opinions in the Hanafi school - that of doing the adhkaar immediately after the obligatory prayer and before the sunna, or after the sunna prayers.

Simply, his answer was al amru fihi wasi`a meaning that it is a matter within which there is vastness. You can follow either opinion.

Wasalam
Salman

A Mufti ( i will not say his name out respect) told me that nowadays the barelvis & bid'atis practice on that i.e. making those tasbihat etc after the last sunan.

He said that the sunan is to do after fard and everything else is fabrication, because Nabi SAW used to make the zikr immediately after fardh salat & thereafter read the sunan in his house.

[tazkiyyah]

Akhee.
I think you should join a tareeqa

[tazkiyyah]

Let me give you some words
of Ibn Abideen...the Hanafi jurist!

Ibn `Abidin related in his fatwa on the permissibility of dhikr gatherings:

The Imam of the Two Groups,7 our master al-Junayd was told: "Certain people indulge in wajd or ecstatic behavior, and sway with their bodies." He replied: "Leave them to their happiness with Allah. They are the ones whose affections have been smashed by the path and whose breasts have been torn apart by effort, and they are unable to bear it. There is no blame on them if they breathe awhile as a remedy for their intense state. If you tasted what they taste, you would excuse their exuberance."8
8Seventh Letter in Shifa` al-`Alil wa Ball al-Ghalil fi Hukm al-Wasiyya bi al-Khatamat wa al-Tahalil (p. 172-173).

You want the words of a faqeeh?

[ozgurislam]

Akhee.
I think you should join a tareeqa

[nayyerjigar]

I was reading a thread somewhere here where where it says that Rasul would only do the tasbih on his right hand. Can someone clarify that?

[ammardiwan]

I was reading a thread somewhere here where where it says that Rasul would only do the tasbih on his right hand. Can someone clarify that?

W'as-Salaam

http://qa.sunnipath.com/issue_view.a...&ID=836&CATE=3

Wa iyyakum

[Hanbali_NaqshbandiHanafi]

Asslamo Allaikum,

Please be kind & read all answers in full, before commenting:

Source: http://qa.sunnipath.com/issue_view.a...=3134&CATE=169

Al-Salam `alaykum


1 & 2. Du`a (i.e. Supplicating and asking of your needs from Allah Ta`ala) is permissible after Fard Salah and in fact recommended as according to the hadith this is one of the times when du`as are accepted. The du`a made at this time can be in any language and is not part of the salah.


However the du`a made in salah before salam, must be in Arabic, preferably the du`as recorded in the Qur'an and Hadith. It must not resemble the talk of people.


Saying Subhanallah, Alhamdulillah, Allahu Akbar, 33 times each and completing 100 by reciting La ila illallah (or similar forms of dhikr) known as Tasbihat or Dhikr is also recommended after every Fard salah. These are not to be done before the termination of the salah, i.e. before salam.


(Radd al-Muhtar 1.477, H.M. Saeed Publishers)


Source: http://qa.sunnipath.com/issue_view.a...=4775&CATE=169

Q) Can you provide the standard after-salat supplications? And would you check my method of making supplications?

Assalamu alaykum

In the name of Allah the Inspirer of truth

1. Your method and order of supplications seems fine. May Allah reward you and accept your worship.

2. One can make du'a both immediately after the fard prayer (as in Fajr and 'Asr) or wait until after the supplementary prayers are completed. It states in the Fatawa Hindiyya that aside from the du'a Allahumma anta ’s-salam wa minka ’s-salam… one should get up to perform his supplementary prayers, hence, that would be recommended in Zuhr, Maghrib, and 'Isha', but not necessary.

3. If one is performing witr prayer with the 'Isha' prayer, then the du'a can be made after the witr. If, however, the witr is being delayed until one wakes up for tahajjud then a du'a would be recommended after 'Isha' to benefit from the promised acceptance of du'as after fard prayers, and then another du'a at tahajjud time to benefit from the blessings of that part of the night.

Abu Umama (may Allah be pleased with him) said that the Messenger of Allah (upon him be peace) was asked: "At what time does the supplication find the greatest response?'' He (upon him be peace) replied, "A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers'' (Tirmidhi).

4. From Reflections of Pearls (to be published soon).

Prayers to be read after the obligatory (fard) prayers

First recite the prayer for forgiveness (istighfār) thrice,

أَسْتَغْفِرُ اللهَ

Astaghfiru ’Llāh(a).

I seek forgiveness from Allāh.

Then recite:

اَللّٰهُمَّ أَنْتَ السَّلاَمُ، وَمِنْكَ السَّلاَمُ، تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالْإِكْرَامِ

[1] Allāhumma Anta’s-Salām(u), wa minka ’s-salām(u), tabārakta yā Dha ’l-jalāli wa ’l-ikrām(i).

O Allāh, You are the Giver of Peace and peace comes from You alone. You are blessed, O Majestic and Benevolent (Muslim).

Then recite:

لاَ إِلٰهَ إِلَّا اللهُ وَحْدَهُو لاَ شَرِيْكَ لَهُو، لَهُ الْـمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ.

اَللّٰهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدّ

Lā ilāha illa ’Llāhu wahdahū lā sharīka lah(ū), lahu ’l-mulku wa lahu ’l -˙amdu wa Huwa çalā kulli shay’in Qadīr(un). Allāhumma lā māniça limā aç†ayt(a), wa lā muç†iya limā manaçt(a), wa lā yanfa-çu dha ’l-jaddi minka ’l-jadd(u).

There is no god but Allāh, He is One, He has no partner. His is the Sovereignty and His is all praise. He has power over all things. O Allāh, none can withhold that which You bestow and none can bestow that which You withhold and the wealth of the wealthy cannot help them from You [i.e. Your wrath and punishment] (Bukhārī, Muslim).

Then recite:

سُبْحَانَ اللهِ Sub˙ān Allāh(i) (Exalted is Allāh), and اَلْحَمْدُ للهِ Al-˙amdu li ’Llāh(i) (Praise be to Allāh) thirty three times, then say: اللهُ أَكْبَرُ Allāhu akbar(u) (Allāh is the Greatest) thirty four times (Bukhārī, Muslim).

A special prayer to be recited after Fajr and Maghrib

Recite 7 times:

اَللّٰهُمَّ أَجِرْنِيْ مِنَ النَّار



ِ Allāhumma ajirnī mina ’n-nār(i). O Allah, save me from the Fire (Abū Dāwūd).

________________________________________

Wassalam

Abdurrahman ibn Yusuf

Source: http://www.mahmoodiyah.org.za/faq55.htm

Question:

Respected Mufti Sahib

Assalamualaikum Wa rahmatullahi wa barakatuhu

I have a query that I would appreciate if Mufti Saheb could answer for me in a clear detailed manner backed by the kalaam of our Fuqahaa.

It is a famous Mas'ala of Du'aa after Salaah.

Perusing through the Fataawaa KITAABS of our akaabir, I found that they say that making ijtima’ee Du'aa after the Salaah is proven, but after the Sunnah is Bid'ah. (See Fataawaa Rahimiyyah Vol. 6 Pg.58-81-Jadeed, Aap Ka Masail etc ).

The reason given is that nowhere is it proven from Nabi (Saw) and the Sahabah (Ra) that it was there practice to make Du'aa after the Sunnats. (Rahimiyyah Vol.6 Pg. 59)

My question is: Aren’t we muqallids, whose responsibility is to follow what our Fuqahaa have mentioned and not delve into whether it is established in Ahaadith or not, as it is impossible that our Fuqahaa were ignorant of Ahaadith and from their own pockets came out with a Mas'ala.

What I am referring to is the mention in our Fiqhi kitaabs that after the fardh either no dua or a very short dua should be made. Thereafter after the sunnats, should all the azkaar be read and then (the word “thumma” is used) they should make dua for themselves and all the muslims.

(See Noorul Eidaah Pg. 80, Maraaq and Tahtaawi alal maraaqi Pg.310-316 – Ilmiyyah, Shaami Vol.1 Pg.530 – Hm.Saeed etc)

This dua will be classified as dua after salah, as our fuqaha mention that by ‘after salah’ is also meant after the sunnats, thus the zikrs after salah should be made after the sunnats. (See Fathul Qadeer Vol.1 Pg.440, Ghunnyah Pg.344-Suhail Academy, Siayah Vol.2 Pg.257-260, Nahrul Faiq Vol.1 pg. 296, Bahr Vol.2 Pg.35 and 53, Badai Vol.1 Pg.159 etc)

I am not trying to defend the iltizaam put on it by the ahlul bidah, but if done in the same manner as dua immediately after salah should be done ie.in a group form, silently unless for taleem, without iltizaam of jahr, then would it still be a bidah? If so, why?

Just as there is no proof for ijtimaa’ee dua after the fard, even though it may be silent, (see Siayah) but there is iltizaam of it in all our (Deobandi) masaajid. Will this iltizaam render it a bidah?

Even in those masjids where it is done silently,there is iltizaam, so much so that if the Imaam leaves it out, it will be as if Qiyamah has come. When we don’t say that this dua is bidah, how can be classify the dua after the sunnan as bidah?

Please clarify this masalah for me. May Allah reward you greatly.

Bayyinoo Toojaroo

Asif Omar

Answer:

Fatwaa no. 062/04




It is Mustahab and required for an Imam, Muqtadi and Munfarid to make Du’aa after the Fardh Salaah in light of its virtues and rulings mentioned in the Ahaadith. The Imam and Muqtadis, after the Fardh Salaah occupy themselves in Du’aa and Zikr on an individual basis which in one way forms into a congregational Du’aa. (Aapke Masaail aur Unkaa Hal, Vol. 2, Page 273)

The Muqtadis are usually unaware of the wordings and the etiquettes of Du’aa, for this reason the need arises to make the Du’aa loudly in congregation in order to teach the Muqtadis the appropriate Du’aas to be read after the Salaah as the Prophet (S.A.W.) occasionally did so (which is understood from the wordings of the Du’aa narrated by the Sahabah from the Prophet (S.A.W.) as it would not be possible for the Sahabah to narrate the exact wordings of the Du’aa if the Prophet (S.A.W.) read them softly.) Therefore it would not be appropriate to term congregational Du’aa after Fardh Salaah as Bid’ah on a general basis.



However it will be Bid’ah to make iltizaam (punctuality) on congregational Du’aa after the Sunnah. Firstly, because performing the Sunnah Salaah at home is more virtuous than performing them in the Masjid. Secondly, if the Musallis perform their Sunnah Salaah in the Masjid, they would not finish at the same time. Some will complete their Sunnah before the others and it is not proven anywhere that the Musallis, after performing their Sunnah Salaah, should wait for each other and the Imam should wait for the Musallis before making a congregational Du’aa. (Fataawaa Rahimiyyah, Vol. 7, Page 238)



And Allah Ta’ala knows best

Mufti Muhammad Ashraf

Darul Iftaa

Jameah Mahmoodiyah

Springs

www.mahmoodiyah.org.za

jameah@worldonline.co.za

01 April 2004

10 Safar 1425