Post-Prayer Litanies: Before or After the Sunna Prayers?

Answered by Sidi Salman Younas

Question: My question is regarding the confirmed sunna payers and the prescribed supplications after obligatory prayers, like the ayat al-kursi. Which is superiour according to the Hanafi school: (a) reciting these supplications right after the obligatory prayers before the confirmed sunan (b) praying the sunna right after finishing the obligatory prayers and then the supplications or (c) reciting some of the supplications such as ayat al-kursi, and astagfirullAh, before the sunan?

Answer: assalamu `alaykum

I pray you are well.

This is a matter in which there has been some difference of opinion between the scholars. The most that can be said is that it is something wherein there is some leeway. Therefore, we should not make it a matter of contention. However, with that said, it would be best, based on our sources, to either pray the sunna immediately after the obligatory prayers without any delay, or to pray it with a very brief pause incorporating some of the shorter prescribed litanies narrated from the Prophet (Allah bless him and grant him peace). If one does otherwise, reciting longer recitations such as the ayat al-kursi or the tasbihat, it would not, per se, be extremely blameworthy or disliked, especially if it is from one’s habitual practice, as there are positions that leave room for its allowance.

Imam Ibrahim al-Halabi discusses the issue in quite some length. He mentions two main positions: dislikedness in delaying praying the sunna prayer immediately after the obligatory prayer (with the allowance of a “short” pause, detailed below), and the position of Shams al-A`immah al-Halwani that if one has a regular litany that he recites after the obligatory prayers, or a supplication, then it would be permitted for him to complete it before rising to pray the sunna. However, many scholars understood Halwani’s statement regarding this, specifically his usage of the term “there is no harm in it” (la ba’s bihi), as indicative of it being “against what is best” (khilaf al-awla)[Halabi, Halabi Kabir]

Reciting Shorter Litanies:

The first position, of dislikedness, was chosen by Imam Mawsili in his Ikhtiyar, Shurunbulali in his Imdad al-Fattah, Kamal Ibn Humma in his Fath al-Qadir, and others. Shurunbulali explicitly deems praying the sunna immediately following the completion of the obligatory prayer as being in accordance with the sunna.

These scholars, though, allow for a slight delay in order to recite shorter litanies and supplications that have been established in the prophetic narratives. This based on the narration of ‘A`isha (Allah be well pleased with her), from Muslim, that the Prophet (Allah bless him and grant him peace), “would sit for the duration of saying, ‘allahuma anta al-salam wa minka al-salam wa ilayka ya`ud al-salam tabarakta ya dhal jalal wa’l ikram’ then he would stand for the sunna.” [Muslim, Sahih; Abu Dawud, Sunan; Tirmidhi, Sunan] Thus, they stated that any invocation or prescribed litany that generally approximates in length to these forms of supplications and praises are permissible to recite between the obligatory and sunna prayers. By “approximation” what is meant is that it be similar in length to what has been established from the Prophet (Allah bless him and grant him peace), not exactly the same. Therefore, there is no harm if one’s recitation is slightly longer or shorter than what has been conveyed in the prophetic narratives. This would include reciting “astagfirullah” a few times, “la ilaha ila Allah wahdahu la sharika lahu” and so forth. [Ibn Hummam, Fath al-Qadir; Shurunbulali, Imdad al-Fattah, Ibn `Abidin, Radd al-Muhtar]

Yet, regarding forms of prescribed litanies that exceed such a limit, such as the ayat al-kursi and doing one’s routine tasbihat, Ibn Hummam states that they have “not been established from the Prophet (Allah bless him and grant him peace).” [Fath al-Qadir] This would also apply to doing the tasbihat thirty three times each, according to the above position.

Summary of the Positions:

To summarize, one can say, generally, that there are three positions in our school:

1. It is slightly disliked to delay the sunna prayers from the obligatory prayers. Therefore, one should always immediately pray them after completing the obligatory prayer without delay.
2. It is slightly disliked to delay the sunna prayers from the obligatory prayers, unless the delay is due to the recitation of a short litany akin in length to what has been established in the prophetic narratives in which case it would be permitted.
3. It is best for one to rise immediately for the sunna prayer after the obligatory prayers. However, if one wishes to supplicate or recite a litany that he or she has a habit of reciting then this is permitted. This is the position of Halwani, though some scholars interpreted it in a way to make it agree with the second position (by stating that “khilaf al-awla” is very close to being “slightly disliked”).

An Important Consideration & Other Schools:

Imam Halabi mentions an important point regarding the above rulings being more applicable to an Imam who has lead prayer as opposed to the follower or the individual praying alone. He states:

“The upshot is that performing the sunna straight after the obligatory prayer without delay is recommended for everyone (s: whether an imam, follower, or person praying on his own), except that the recommended nature in relation to the Imam is stronger so much so that its delay leads to dislikedness, based on the narration of `A’isha, as opposed to the follower or one praying on his own.” [Halabi Kabir]

Further, apart from the above Hanafi ruling, one should also realize that the other schools allow for an individual to busy himself with litanies and supplications immediately after the prayer, such as the Shafi`is and Malikis.

As such, the issue should not be made a point of dispute between people. Otherwise, one can choose whichever position he deems most suitable for himself for his own personal practice. What is important is that one perform both the sunna and the prescribed ltanies (dhikr), not leaving any of them. This should be done without any distractions, before speaking to others or engaging in worldly matters.

And Allah Knows Best
Wasalam
Salman

Checked & Approved by Faraz Rabbani

: في رد المحتار على الدر المختار

قَوْلُهُ إلَّا بِقَدْرِ اللَّهُمَّ إلَخْ ) لِمَا رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ عَنْ عَائِشَةَ قَالَتْ { كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَقْعُدُ إلَّا بِمِقْدَارِ مَا يَقُولُ : اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ تَبَارَكْت يَا ذَا الْجَلَالِ وَالْإِكْرَامِ } وَأَمَّا مَا وَرَدَ مِنْ الْأَحَادِيثِ فِي الْأَذْكَارِ عَقِيبَ الصَّلَاةِ فَلَا دَلَالَةَ فِيهِ عَلَى الْإِتْيَانِ بِهَا قَبْلَ السُّنَّةِ ، بَلْ يُحْمَلُ عَلَى الْإِتْيَانِ بِهَا بَعْدَهَا ؛ لِأَنَّ السُّنَّةَ مِنْ لَوَاحِقِ الْفَرِيضَةِ وَتَوَابِعِهَا وَمُكَمِّلَاتِهَا فَلَمْ تَكُنْ أَجْنَبِيَّةً عَنْهَا ، فَمَا يُفْعَلُ بَعْدَهَا يُطْلَقُ عَلَيْهِ أَنَّهُ عَقِيبَ الْفَرِيضَةِ . وَقَوْلُ عَائِشَةَ بِمِقْدَارٍ لَا يُفِيدُ أَنَّهُ كَانَ يَقُولُ ذَلِكَ بِعَيْنِهِ ، بَلْ كَانَ يَقْعُدُ بِقَدْرِ مَا يَسَعُهُ وَنَحْوُهُ مِنْ الْقَوْلِ تَقْرِيبًا ، فَلَا يُنَافِي مَا فِي الصَّحِيحَيْنِ مِنْ { أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ : لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْت وَلَا مُعْطِيَ لِمَا مَنَعْت وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْك الْجَدُّ } وَتَمَامُهُ فِي شَرْحِ الْمُنْيَةِ ، وَكَذَا فِي الْفَتْحِ مِنْ بَابِ الْوِتْرِ وَالنَّوَافِلِ ( قَوْلُهُ وَاخْتَارَهُ الْكَمَالُ ) فِيهِ أَنَّ الَّذِي اخْتَارَهُ الْكَمَالُ هُوَ الْأَوَّلُ ، وَهُوَ قَوْلُ الْبَقَّالِيُّ . وَرُدَّ مَا فِي شَرْحِ الشَّهِيدِ مِنْ أَنَّ الْقِيَامَ إلَى السُّنَّةِ مُتَّصِلًا بِالْفَرْضِ مَسْنُونٌ ، ثُمَّ قَالَ : وَعِنْدِي أَنَّ قَوْلَ الْحَلْوَانِيِّ لَا بَأْسَ لَا يُعَارِضُ الْقَوْلَيْنِ لِأَنَّ الْمَشْهُورَ فِي هَذِهِ الْعِبَارَةِ كَوْنُ خِلَافِهِ أَوْلَى ، فَكَانَ مَعْنَاهَا أَنَّ الْأَوْلَى أَنْ لَا يَقْرَأَ قَبْلَ السُّنَّةِ ، وَلَوْ فَعَلَ لَا بَأْسَ ، فَأَفَادَ عَدَمَ سُقُوطِ السُّنَّةِ بِذَلِكَ ، حَتَّى إذَا صَلَّى بَعْد الْأَوْرَادِ تَقَعُ سُنَّةً لَا عَلَى وَجْهِ السُّنَّةِ

: في المجموع شرح المهذب

اتَّفَقَ الشَّافِعِيُّ وَالْأَصْحَابُ وَغَيْرُهُمْ رَحِمَهُمْ اللَّهُ عَلَى أَنَّهُ يُسْتَحَبُّ ذِكْرُ اللَّهِ تَعَالَى بَعْدَ السَّلَامِ ، وَيُسْتَحَبُّ ذَلِكَ لِلْإِمَامِ وَالْمَأْمُومِ وَالْمُنْفَرِدِ وَالرَّجُلِ وَالْمَرْأَةِ وَالْمُسَافِرِ وَغَيْرِهِ ، وَيُسْتَحَبُّ أَنْ يَدْعُوَ أَيْضًا بَعْدَ السَّلَامِ بِالِاتِّفَاقِ وَجَاءَتْ فِي هَذِهِ الْمَوَاضِعِ أَحَادِيثُ كَثِيرَةٌ صَحِيحَةٌ فِي الذِّكْرِ وَالدُّعَاءِ قَدْ جَمَعْتهَا فِي كِتَابِ الْأَذْكَارِ

: في الفواكه الدواني على رسالة ابن أبي زيد

ثُمَّ شَرَعَ فِيمَا يَنْدُبُ عَقِبَ الصَّلَاةِ الْمَفْرُوضَةِ فَقَالَ : ( وَمِمَّا رُوِيَ ) عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ الْأَذْكَارِ ( فِي دُبُرِ ) بِضَمِّ الدَّالِ وَالْبَاءِ أَيْ عَقِبَ ( كُلِّ صَلَاةٍ ) مَفْرُوضَةٍ ( أَنْ تُسَبِّحَ اللَّهَ ثَلَاثًا وَثَلَاثِينَ ) تَسْبِيحَةً  وَتُكَبِّرَ اللَّهَ ثَلَاثًا وَثَلَاثِينَ ) تَكْبِيرَةً ( وَتَحْمَدَ ) بِفَتْحِ الْمِيمِ ( اللَّهَ ) تَعَالَى ( ثَلَاثًا وَثَلَاثِينَ ) تَحْمِيدَةً ( وَتَخْتِمَ الْمِائَةَ بِلَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ)