أَسْتَغْفِرُ اللَّهَ ‏  أَسْتَغْفِرُ اللَّه  أَسْتَغْفِرُ اللَّهَ

اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِ

Thauban (رضي الله عنه) reported:

When the Messenger of Allah (ﷺ) finished his prayer. He begged forgiveness three times and said: O Allah! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour. Walid reported: I said to Auza’i: How is the seeking of forgiveness? He replied: You should say: I beg forgiveness from Allah, I beg forgiveness from Allah.”
[Muslim (591) (his wording), Abu Dawud (1513), at-Tirmidhi (300), an-Nasa`i (1337), ibn Majah (928), and others].
  • There are other narrations which add a “Yaa” to the above mentioned supplication of the Prophet (ﷺ), for example in Sahih Muslim (592) the supplication mentioned reads:اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ
  • Both are correct to recite, although scholars have pointed out that the first one is more eloquent in terms of the Arabic Language. [See: Tasheeh ud-Du’aa` (Page 431) of ‘Allamah Bakr Abu Zaid (May Allah mercy on him)].

2.

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ ‏

Mughira b. Shu’ba wrote to Mu’awiya (رضي الله عنهما):

When the Messenger of Allah (ﷺ) finished the prayer and pronounced salutation he uttered (this supplication):
La Ilaha Illallah wahdahu la sharika lah, lahul-mulk wa lahul-hamd wa huwa ‘ala kulli shay’in qadir. Allahumma la mani’a Lima a’tayta, wa la mu’tiya Lima mana’ta, wa la yanfa’u dhal-jaddi minkal-jadd.
“There is none worthy of worship except Allah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is able to do all things. O Allah, none can withhold what You have given and none can give what You have withheld, and no wealth or fortune can benefit anyone for from You comes all wealth and fortune.”
[Bukhari (844) and (808) and (6108) and (6862), Muslim (593), Abu Dawud (1505), an-Nasa`i (1342), and many others.]

3.

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ، لا حول ولا قوة إلا بالله ، لاَ إِلَهَ إِلاَّ اللَّهُ وَلاَ نَعْبُدُ إِلاَّ إِيَّاهُ ، لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّنَاءُ الْحَسَنُ ، لاَ إِلَهَ إِلاَّ اللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

It was narrated that Abu Az-Zubair said:
“Abdullah bin Az-Zubair (رضي الله عنه) used to recite the tahlil following every prayer, saying:
La Ilaha Illallah wahdahu la sharika lah, lahul-mulk wa lahul-hamd wa huwa ‘ala kulli shay’in qadir, la hawla wala quwwata illa billah; la ilaha ill-Allahu wa la na’budu illa iyyah, lahun-ni’matu wa lahul-fadlu wa lahuth-thana ul-hasan; la ilaha ill-Allah, mukhlisina lahud-dina wa law karihal-kafirun
(There is none worthy of worship except Allah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is able to do all things; there is no power and no strength except with Allah the Almighty. There is none worthy of worship except Allah, and we worship none but Him, the source of blessing and kindness and the One Who is deserving of all good praise. There is none worthy of worship except Allah, and we are sincere in faith and devotion to Him even though the disbelievers detest it.)
Then Ibn Az-Zubair said: ‘The Messenger of Allah (ﷺ) used to recite the tahlil in this manner following every prayer.’”
[Muslim (594), Abu Dawud (1506) – with slightly different wording- , an-Nasa`i (1340), and many others].

4.

سبحان الله (33×) ، الحمد لله (33×) ، الله أكبر (33×) ،  لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

Abu Hurairah (رضي الله عنه) reported Allah’s Messenger (ﷺ) as saying:

“If anyone extols/glorifies Allah after every prayer thirty-three times, and praises Allah thirty-three times, and declares His Greatness thirty-three times, ninety-nine times in all, and says to complete a hundred: ‘There is none worthy of worship except Allah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is able to do all things’, his sins will be forgiven even If these are as abundant as the foam of the sea.”
[Muslim (597), and others].
  • The benefit in doing this supplication in this way is that it expiates for one’s (minor) sins.
  • This same dhikr was recommended by the Prophet (ﷺ) to the Sahabi Abu Dharr in a Hadith:

Narrated Abu Hurairah (رضي الله عنه):

AbuDharr said: Prophet of Allah. The wealthy people have all the rewards; they pray as we pray; they fast as we fast; and they have surplus wealth which they give in charity; but we have no wealth which we may give in charity. The Messenger of Allah (ﷺ) said: AbuDharr, should I not teach you phrases by which you acquire the rank of those who excel you? No one can acquire your rank except one who acts like you. He said: Why not, Messenger of Allah? He said:” Exalt Allah (say: Allah is Most Great) after each prayer thirty-three times; and praise Him (say: Praise be to Allah) thirty-three times; and glorify Him (say: Glory be to Allah) thirty-three times, and end it by saying, ‘There is none worthy of worship except Allah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is able to do all things’.”

[Ahmad (2/238), Abu Dawud (1504), and others].

  • The above dhikr which consists of Tasbeeh (saying SubhanAllah), Tahmeed (saying Alhamdulillah and Tahleel (saying laa ilaha illaa Allah) has been narrated in many Ahadith. In fact, the Prophet (ﷺ) taught us more than one way to do this dhikr, and we will mention these various different ways. What the believer should do is, try to implement all these ways by mixing them up, not all at once, but rather after each Salaah he can try and implement a different one. Or at random times do a different one. In this way, he will be acting upon more of the Sunnah and more of the Ahadith!

Another way the dhikr can be done:

سبحان الله (33×) ، الحمد لله (33×) ، الله أكبر (34×)

Ka’b bin ‘Ujra (رضي الله عنه) reported Allah’s Messenger (ﷺ) as saying:

There are certain utterances, the repeaters of which or the performers of which at the end of every obligatory prayer will never be caused disappointment: “Glory be to Allah” thirty-three times,” Praise be to Allah” thirty-three times, and” Allah is most Great” thirty-four times.
[Muslim (596), Tirmidhi (3412), an-Nasa`i (1349)]
In another narration:
It was narrated that Abu Dharr (رضي الله عنه) said:
“I said: O Messenger of Allah! Those who have property and wealth have surpassed us in reward. They pray and fast the same way we pray and fast, while they have wealth with them which they spend with, and but we do not have wealth (to spend with).’ So the Messenger of Allah (ﷺ) said: ‘Shall I not tell you about an action, if you do it, you will catch up with those who have surpassed you and you will excel over those who come after you, except for the one who does this same action as you?
‘Praise Allah (by saying Al- Hamdu Lillah) after every prayer, and glorify Him (by saying Subhan- Allah) and extol Him (by saying Allahu Akbar), thirty-three, thirty- three, and thirty-four times.’”
[Ahmad (5/158) – his wording -, ibn Majah (927), and others. Classed as authentic by Imam ibn Khuzaimah and Imam al-Albani. See al-Albani’s Ta’leeq on ‘Sahih ibn Khuzaimah’.]

Another way the dhikr can be done:

سبحان الله (33×) ، الحمد لله (33×) ، الله أكبر (33×)

Abu Hurairah (رضي الله عنه) reported:

Some poor people came to the Prophet (ﷺ) and said, “The wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they perform the Hajj, and `Umra; fight and struggle in Allah’s Cause and give in charity.” The Prophet said, “Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say “Subhana l-lah”, “Al hamdu li l-lah” and “Allahu Akbar” thirty three times each after every (compulsory) prayer.” We differed and some of us said that we should say, “Subhan-al-lah” thirty three times and “Al hamdu li l-lah” thirty three times and “Allahu Akbar” thirty four times. I went to the Prophet (ﷺ) who said, “Say, “Subhan-al-lah” and “Al hamdu li l-lah” and “Allahu Akbar” all together [??], thirty three times.”

[Bukhari (843), Muslim (595)].

Another way the dhikr can be done:

سبحان الله (25×) ، الحمد لله (25×) ، الله أكبر (25×) ،  لاَ إِلَهَ إِلاَّ اللَّهُ (25×)

It was narrated that Zaid bin Thabit (رضي الله عنه) said:
“They were commanded to say the tasbih thirty-three times following the prayer, and to say the tahmid thirty-three times, and to say the takbir thirty-four times, then a man from among the Ansar was told in a dream: ‘Did the Messenger of Allah (ﷺ) command you to say the tasbih thirty-three times following the prayer, and to say the tahmid thirty-three times, and to say the takbir thirty-four times?’ He said: ‘Yes.’ ‘Instead of that, say each one twenty-five times, and include the tahlil among them.’ The next morning he came to the Messenger of Allah (ﷺ) and told him about that, and he said: ‘Do that.’”
[an-Nasa`i (1350), Tirmidhi (3413), Ahmad (5/184), and others. Classed as Sahih Imam al-Hakim, Imam adh-Dhahabi and Imam al-Albani. Imam at-Tirmidhi said it is Hasan Sahih.]

Another way the dhikr can be done:

سبحان الله (10×) ، الحمد لله (10×) ، الله أكبر (10×)

Narrated Abu Hurairah (رضي الله عنه):

The people said, “O Allah’s Messenger (ﷺ)! The rich people have got the highest degrees of prestige and the permanent pleasures (in this life and the life to come in the Hereafter).” He said, “How is that?” They said, “The rich pray as we pray, and strive in Allah’s Cause as we do, and spend from their surplus wealth in charity, while we have no wealth (to spend likewise).” He said, “Shall I not tell you a thing, by doing which, you will catch up with those who are ahead of you and supersede those who will come after you; and nobody will be able to do such a good deed as you do except the one who does the same (deed as you do). That deed is to recite ‘Subhan Allah ten times, and ‘Al-Hamduli l-lah ten times, and ‘AllahuAkbar’ ten times after every prayer.”

[Bukhari (6329), Baghawi in Sharh us-Sunnah (720), and others.]

Narrated ‘Abdullah ibn ‘Amr (رضي الله عنهما):

The Prophet (ﷺ) said: There are two qualities or characteristics which will not be returned by any Muslim without his entering Paradise. While they are easy, those who act upon them are few. One should say: “Glory be to Allah” ten times after every prayer, “Praise be to Allah” ten times and “Allah is Most Great” ten times. That is a hundred and fifty on the tongue, but one thousand and five hundred on the scale. When he goes to bed, he should say: “Allah is Most Great” thirty-four times, “Praise be to Allah” thirty-three times, and Glory be to Allah thirty-three times, for that is a hundred on the tongue and a thousand on the scale. (He said:) I saw the Messenger of Allah (ﷺ) counting them on his hand.

The people asked: Messenger of Allah! How is it that while they are easy, those who act upon them are few?

He replied: The Devil comes to one of you when he goes to bed and he makes him sleep, before he utters them, and he comes to him while he is engaged in prayer and calls a need to his mind before he utters them.

[Abu Dawud (5065), Tirmidhi (3410), an-Nasa`i (1348), ibn Majah (926), and others. Classed as Sahih by ‘Allamah al-Albani in Sahih Abi Dawud].

The narration in at-Tirmidhi (3410) adds the following wordings:

“And which one of you does 2,500 bad deeds in one day?!”

[Shaykh Al-Albani also called it “saheeh” in Saheeh al-Jaami’ (no. 3230)].

  • This is something very easy that few people do that would wipe away 2,500 sins a day (combined with one other act)!
  • The Prophet (ﷺ) mentioned that these above adhkar should be done “after every Salaah”. This statement is general and therefore includes the obligatory and voluntary prayers. However, majority of scholars have restricted it to after the obligatory prayers due to what has been narrated in other narrations.
    • al-Haafidh ibn Hajr said: “It includes Fard and Nafl, however majority of scholars applied it to the Fard only. There is a restriction in the Hadeeth of Ka’b bin Ujrah in (Sahih) Muslim where it is restricted to the obligatory prayers, and it’s like they applied the unrestricted (narrations) upon this narration (of Ka’b).” [Fath ul_bari (2/328)].
    • Shaykh al-Albani said after the Hadeeth of Ka’b: “The Hadeeth clearly states that this Dhikr is only to be said immediately after the obligatory (Salaah), and those from among the Madhahib who make it after the Sunnah (Salaah), then he goes against this Hadeeth. [Silsilah as-Sahihah (1/211)].
  • These Adhkar are to be done immediately after the obligatory prayers, and not after the Raatibah (Sunnah Salaahs done after the Fard Salaah). This has been mentioned by Imam al-Haafidh Ibn Hajr al-Asqalani. [See: Fath ul-Bari (11/135)].
  • In the above Hadith of ‘Abdullah ibn ‘Amr, he says: “I saw the Messenger of Allah (ﷺ) counting them on his hand.” – This statement proves that the Sunnah and Prophetic way to do these Adhkar is to use one’s hands, and not beads or any type of counting apparatus. The right hand is also preferred over the left hand, although there is nothing wrong in using the left hand as well. Using beads in counting Dhikr is permitted especially for the elderly, or those who struggle to count on their fingers, although as stated above, to use the hands is best. Allah knows best!
  • Watch for the method of counting by one of the scholars of Makkah’s Haram: https://www.youtube.com/watch?v=kcLrhjsJ478

5.

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

It was narrated from ‘A`ishah (رضي الله عنها) that:
When the Messenger of Allah (ﷺ) sat in a gathering or prayed, he said some words, and ‘Ai`shah asked him about those words. He said: “If he has spoken some good words (and he says this statement of remembrance), it will be a seal for them to preserve them until the Day of Resurrection, and if he has said something other than that, it (these words) will be an expiation for him: ‘Subhanak Allahumma wa bihamdika, astaghfiruka wa atubu ilayk (Glory and praise be to You, O Allah, I seek Your forgiveness and I repent to You.)’”
[an-Nasa`i (1344), Ahmad (6/88). Classed as Sahih by ‘Allamah al-Albani in Sahih Sunan an-Nasa`i].
  • This supplication may be recited at the end of any meeting or gathering. It can also be recited after Salaah, or after any good speech as well.

6.

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

Mu’adh ibn Jabal (رضي الله عنه) reported: The Messenger of Allah, peace and blessings be upon him, took me by the hand and he said, “O Mu’adh, I swear by Allah that I love you. I swear by Allah that I love you! O Mu’adh, I advise you not to forget supplicating after every prayer by saying: O Allah, help me to remember you, to give thanks to you, and to worship you in the best manner.”

[Abu Dāwūd (1522), an-Nasa`i (1303). Graded as Sahih by ‘Allamah ash-Shaykh al-Albani (rahimahUllah).]

  • Side note: Some scholars like Shaykh al-Islam ibn Taymiyyah (rahimahUllah) were of the view that this Dhikr is to be recited before Taslim, and not after! However, the view of many others is that it should also be recited after the Taslim. Allah knows best!

 

What’s to be recited of the Qur’an after Salaah:

  1. Ayat ul-Kursi:

tumblr_nu2v6vh4fm1t9xncto1_500.jpg

None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursî extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [al-Baqarah: 02:255]

The Proof:

Abu Umamah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever recites Aayat ul-Kursi after each Prescribed Salaah, nothing will be standing between him and Paradise except death.”

[Narrated by an-Nasai’ in Sunan al-Kubra (9928), and authenticated by al-Albani in Silsilah as-Saheehah (2/698) no. 972. Ibn Kathir said in his Tafsir (1/676): The Isnad is according to the conditions of Bukhari. Ibn Hajr mentioned that it is authentic, see Nata’ij al-afkar: (2/281)]

 

2.

3Quls.png

“Say: He is Allah, who is One. Allah, the Eternal Refuge. He neither begets nor was He begotten, nor is there to Him any equivalent.” [al-Ikhlas 112:1-4]
“Say: I seek refuge in the Lord of daybreak, from the evil of that which He created, from the evil of darkness when it settles, from the evil of the blowers in knots (those who practice magic), and from the evil of an envier when he envies.” [al-Falaq 113:1-5]
“Say: I seek refuge in the Lord of mankind, the Sovereign of mankind, the God of mankind, from the evil of the retreating whisperer (a devil), who whispers evil into the breasts of mankind, from among the jinn and mankind.” [an-Naas: 114:1-6]

The Proof:

‘Uqbah bin ‘Aamir (رضي الله عنه) said: “The Messenger of Allah (ﷺ) has commanded me to recite ‘al-Mu’awwidhaat’ at the end of every prayer.”

[Abu Dawud (1523), an-Nasa’i (1336), Musnad (4/155), Authenticated by al-Albani in Sahih Abi Dawood no. 1348].

  • What’s meant by the “Mu’awwidhaat” is the above three Surahs (The 3 Quls). They are generally referred to as “the Mu’awwidhaat”. [See: Fath ul-Bari: (7/132)

The Prophetic way these Adhkar are to be done:

  • Each individual should utter these Adhkar INDIVIDUALLY, and NOT in unison/jama’ah.

It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du’aa) – those that have been reported or those that have not been reported – by raising the voice and joining in unison. This act has become the normal custom in some lands, even to the point that this tradition has become accepted, by the people, as being one of the trademarks of the Religion. It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil.

The author of As-Sunan wal-Mubtadi’aat said: “Supplicating to Allah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation. Likewise, their saying after the supplication: “O Most Merciful of those who show mercy, have mercy on us” (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation. Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim. Reciting Al-Faatihahan extra time in honor of the Prophet is an innovation. The people’s gathering together, after the morning prayer is finished, in order to say: “O Allah, save me from the Hellfire” seven times is an innovation. Similarly, their adding after this: “… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving” is an innovation.” [As-Sunan wal-Mubtadi’aat (pg. 70)]

Ash-Shaatibee (rahimahullaah) said: “The Prophet (sallAllaahu ‘alayhi wa sallam) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time. Nor did he openly demonstrate doing it to the people, other than a time when it was done for the purpose of educating. This is because if he had done it and openly displayed it all of the time, it would have been from the Sunnah and the scholars would not have said that it is not from the Sunnah to do it, since its particularities, according to what they have stated, consist of its continuity and its being done out loud amidst the congregation of people. And it should not be said: ‘Had his supplication been done silently, it would not have been memorized from him’, for we will respond: ‘Whoever is accustomed to doing it silently, then it will definitely be exhibited from him, either because of its habit or because of his efforts to warn about its becoming obligatory.” [Al-‘Itisaam (1/351)]

This is as has been reported in Sahih Al-Bukhari on Ibn ‘Abbaas that he (radyAllaahu ‘anhu)) said: “Indeed, raising the voice whilst reciting dhikr, when the people would finish performing the congregational prayers, was done at the time of the Prophet (sallAllaahu ‘alayhi wa sallam).” [Sahih Al-Bukhari (no. 841) and Sunan Abu Dawood (no. 1002)]

Imaam An-Nawawee (rahimahullaah) said: “Ash-Shaafi’ee understood this hadeeth to mean that they would raise their voices with it for a short period of time, for the purpose of honoring the attribute of dhikr. It did not mean that they would say it out loud all the time. The best opinion is that the Imam and the ones following him in prayer should recite the dhikr in low voices (after prayer), unless there is a need to educate others (by saying it loudly).” [As is reported from him in Fath ul-Bari (2/326) ]

Ibn Bataal said: “It is stated in Al-‘Utbiyyah that Imam Maalik (rahimahullaah) considered that to be an innovation.” [As is reported from him in Fath ul-Bari (2/326)] Ash-Shaatibee (rahimahullaah) said: “It is concluded that making du’aa in the form of congregation, all the time, was not from the actions of the Messenger of Allah nor from his statements or silent approvals.” [Al-‘Itisaam(1/352)]

Ibn Al-Qayyim (rahimahullaah) said: “As for making du’aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (sallAllaahu ‘alayhi wa sallam) guidance at all. Nor has this action been reported on him whether through a sahih or hasan chain of narration. And as for specifying that to be done in the Fajr and ‘Asr prayers, then he never did this nor did any of his Khaleefahs. Nor did his ummah direct towards its implementation. Rather, it was s imply an opinion that was put into practice, by those that held that it was to take the place after the two prayers. And as for the supplications that are connected with the prayer, then indeed he (sallAllaahu ‘alayhi wa sallam) used to say them while in his prayer and he commanded others to do that also. This is what is most befitting based on the condition of the one praying, for indeed when one prays, he is facing his Lord and conversing privately with Him, so long as he remains in prayer. But when he recites the tasleem, that private counsel comes to an end and his position of being in the presence of his Lord and his nearness to Him ceases. So how is it that he can abandon asking Him while he is in the state of private counsel with Him, nearness to Him and responsiveness, and then ask Him when he finishes from performing his prayer?! There is no doubt that the opposite of this condition is better for the one praying.” [Al-‘Itisaam(1/352)]

One should make Istighfaar (i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed, gathering to perform that (dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations. The fact that it has become a habit seems insignificant to the people. And if anyone should call them to apply these similar characteristics to any other of the acts of worship, such as the prayer for entering the Masjid (two raka’aat) for example, then they would renounce him, in the utmost manner. [See Fataawaa Muhammad Rasheed Ridaa (4/1358-1359)]

Also from its types is what has been innovated from making dhikr after each of the two Salaams at the end of the night prayer in Ramadan, as well as doing it in a loud voice and in one unified rhythm. For indeed that is from the innovations.

[See: ‘Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen’, of Shaykh Mash-Hoor Hasan al-Salmaan].

  • Raising the voice slightly and INDIVIDUALLY has been allowed by a group of scholars such as: Imam ibn Jarir al-Tabari, Ibn Hazm, Shaykh al-Islam Ibn Taymiyah, ibn ‘Uthaymin and others. Their proofs was based upon the  narration in al-Bukhaari (805) and Muslim (583) from Abu Ma’bad, the freed slave of Ibn ‘Abbaas, that Ibn ‘Abbaas (may Allaah be pleased with him) told him that people used to raise their voices in dhikr when they finished an obligatory prayer at the time of the Prophet (peace and blessings of Allaah be upon him). Ibn ‘Abbaas said: I used to know when they had finished (the prayer) by that, when I heard it.According to a report narrated by al-Bukhaari (806) and Muslim (583), Ibn ‘Abbaas said: We knew when the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished from the takbeer.
  • An important point to note is that even the scholars who allowed the Adhkar to be done audibly after the Salaah, made it a point to highlight that one should not do it in such a way that he ends up disturbing others! Once the Salaah is completed, there are people who stand up and pray their Sunnah prayers, there are others who want to sit quietly and do their adhkar (the way they’re supposed to according to the Sunnah!), and then there are those who arrived late and may have a few Raka’aat to catch up on. When an individual does his Adhkar loudly, he may end up disturbing these people! What then is the case of the unfortunate way these Adhkar and Du’aas are being done nowadays in congregations! and with the Imam reciting loudly over the microphone! The least we can say regarding this type of practices is that they are highly dislikes or maybe even HARAAM as it is definitely a disturbance to the people mentioned above. These disturbances have also been experienced first hand by many!

It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaaf and addressed the people, saying: “When one of you stands to pray, he is conversing with his Lord, so let each of you think of what he is saying to his Lord, and no one among you should raise his voice over anyone else when reciting in the prayer.”

[Narrated by Ahmad, 4909; classed as Sahih by al-Albani.]

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: No one should raise his voice in recitation in such a way that he annoys others, such as other worshippers. [Majmoo‘ al-Fataawa, 23/61].

  • Interestingly, the view of the great Imam ash-Shafi’i (Rahimahullah) is that the Adhkar after Salaah should NOT be done audibly, unless there is a need for the Imam to raise his voice in order to teach the congregation. Once this has been achieved, then he should stop this and resort back to uttering the Adhkar individually and silently.
    • Imam Ash-Shafi’i (may Allah have mercy on him) said: My view is that the imam and the person praying behind him should remember Allaah after they finish praying, but they should recite dhikr in a low voice unless he is an imam who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allaah says (interpretation of the meaning): “And offer your Salaah (prayer) neither aloud nor in a low voice” [al-Isra’ 17:110] , meaning – and Allaah knows best – du’aa’; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself.I think that what Ibn al-Zubayr narrated about the tahleel (reciting Laa ilaaha ill-Allaah) of the Prophet (peace and blessings of Allaah be upon him),and what Ibn ‘Abbaas narrated about his takbeer is like what we have mentioned above. Al-Shaafa’i said: I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahleel or takbeer after saying the tasleem.Some reports say that dhikr was recited after the prayer, as I have described, and some say that he did not recite any dhikr after prayer.Umm Salamah stated that he would stay after the prayer and she did not refer to any dhikr out loud, and I think he only stayed to recite some dhikr that was not said out loud. [From his book: Kitab al-Umm (1/127).]
  • It is a Sunnah for the Imam to turn and face the congregation after he completes the Prayer.

    • Narrated Samura bin Jundub (May Allah be pleased with him):

      “The Prophet (ﷺ) used to face us on completion of the prayer.” [Sahih al-Bukhari (845)]

      Allah The Exalted Knows Best. May Allah send Peace and Salutations on our beloved Prophet Muhammad, his family, companions and all those who follow him, Ameen.