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When Does One Recite The Post-Prayer “Tasbihat”?

Answered by Sidi Abdullah Anik Misra

Question: According to the Hanafi School, is it Sunnah to recite Tasbih and Dua after the Fard or the Sunnah prayers? And if one decides to offer some of his make-up prayers after the completion of either Fard/Sunnah prayers, then should s/he pray all his prayers consecutively and delay the Tasbeeh and Dua until the end?

Answer: In the name of Allah, Most Compassionate, Most Merciful,

It is from the sunnah to stand up almost immediately after the fardh (obligatory) prayers to pray the sunnah prayers, according to the Hanafi school.  It is liked that one separates the two prayers only by a short dua’ such as “Allahumma! Anta as-salaamu, wa mink as-salaamu, tabaarakta ya dhal- jalaali wal- ikraam!”, or one of similar length [Maraqi al-Falah, al-Shurunbulali].  This is because it is disliked to separate the fardh and the sunnah prayers with anything lengthy between them, as it reduces ones reward and focus.  This is taken from a hadeeth reported by Muslim, Ahmad, Ibn Majah and al-Tirmidhi, with slight variations in wording, that Aisha (may Allah be pleased with her) said:

“The Messenger of Allah (peace and blessings be upon him), after he would say his salaams [in the end of the prayer], wouldn’t sit except for the time it took for him to say “Allahumma anta al-salamu wa minka al-salamu tabaarakta ya dhal jalaali wal-ikram!””  [Sunan al-Tirmidhi]

After the sunnah prayers are completed, then is the time to make the tasbih and the longer dua’s that have been reported in other hadeeths.  Al-Shurunbulali states that the Hanafi jurist Shams al-A’immah al-Halwani opined that there is no harm in reading one’s adhkaar before the sunnah prayer, but other scholars said that “no harm” here means this is not the most ideal thing to do, but merely permissible.  The Hanafi jurist Ibn al-Humam also mentions that the hadeeths which point to the tasbih after each prayer actually mean after the fardh and sunnah, not just the fardh, and that though the practice of reciting Ayat al-Kursi and tasbeehaat after fardh was common in his time (circa 850 Hijri!) doing so was not established by narrations.

Now, in terms of if one has many make-up prayers to do after the current fardh and sunnah prayers, because the texts mention to do the tasbih and dua’s after the sunnah specifically, it would seem that you should pray the fardh, then sunnah, then your adhkar and dua’, and then begin with your make-ups.  Its possible if you delay the tasbih and dua’ to the end after a long series of make-ups, you may forget to make them or something may come up that demands you leave them out, whereas right after the sunnah prayer, there is still a freshness and high presence of heart to praise and ask Allah Ta’ala in dua’.

That being said, Hanafis in different places hold different positions on the tasbih being before or after the sunnah, for various reasons.  My personal experience has been that if you are in a place where you will offend others by standing up while their Imam is still seated in dhikr or dua’, it will be best to take the other position as it is permissible to do so, and also corroborated by the opinion of the other schools.  May Allah Ta’ala make us constant in our prayers, steadfast on the sunnah and immersed in His remembrance.

Wasalaam,

Abdullah Misra

Checked & Approved by Faraz Rabbani

Is Using Prayer Beads An Innovation?

Answered by Shaykh Faraz Rabbani

Question: Is is permissible to use prayer beads? I heard it was an innovation. Please clarify.

Answer: Walaikum assalam

The tasbih is a means to do dhikr. One should do dhikr in the way that is most conducive to actually doing dhikr, and to maintaining one’s presence of heart with Allah. The generally accepted fiqh principle is that, “Means take the ruling of their ends.”

The ruling of using prayer beads is that they are in themselves permitted, and praiseworthy when used for the good, according to the overwhelming majority of Islamic scholarship. [Suyuti, al-Hawi lil Fatawi; Lakhnawi s Risala on prayer beads; Ibn Abidin, Radd al-Muhtar] The greatest hadith experts, including giants like Imam al-Nawawi, Imam Ibn Hajar al-Asqalani, Imam Badr al-Din al-`Ayni, and others all explicitly permitted the use of prayer beads. Same with great Qur’anic exegetes .If these people did not understand the Qur’an and Sunna, then who did?

Imam Abdal-Hayy al-Lakhnawi has an excellent treatise on it, based on a shorter work by Imam al-Suyuti. In his treatise, Imam Suyuti mentions the use of the prayer bead as a practice of many of the early Muslims. Abu Hurayra possessed a thread with two thousand knots and would not sleep until he had used it all for dhikr. Hasan al-Basri said regarding prayer beads, “Something we have used at the beginning of the road we are not desirous to leave at the end. I love to remember Allah with my heart, my hand, and my tongue.”

And Allah Knows Best
Wasalam
Faraz Rabbani

How Do I Attain Presence Of Heart In Prayer?

Answered by Shaykh Faraz Rabbani

Question: How can I have presence of heart in my prayer? Sometimes, I feel that my thoughts wander off.

Answer: In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam wa rahmatullah,

It is a given fact that our worship is not perfect. This is among the wisdoms of the prophetic practice of saying Astaghfirullah (‘I seek the forgiveness of Allah’) three times right after completing the prayer: one realizes one’s shortcomings in fulfilling the rights of Allah.

At the same time, Allah has informed us that, “Allah does not burden a soul with more than it can bear.” [2: 286]

Among the things scholars mention about presence of heart in prayer are:

The way of attaining presence of heart during prayer is to realize that having presence of heart with Allah is something sought during every moment in one’s life, and that the means to it is doing as much dhikr as one can. This is not to churn up the reward alone, but in order to be thankful of Allah, to express one’s love of Allah, to attain unto closeness with Allah, and in order to strive to fulfill the duties of slavehood to Allah Most High. Keep a small prayer bead with you and keep making dhikr, such as “La Ilaha Illa Allah” or “Allahumma Salli `ala Sayyidina Muhammadin wa Aalihi wa Sallim…”

This, coupled with avoiding the haram, outwardly and inwardly, are keys to presence of heart with Allah.

Also, don’t just “jump” into prayer. Rather, take out a moment to focus your heart on Allah before starting, and then start. Before starting, make a quick heart-felt dua that Allah grant you love, thankfulness, sincerity…

Allah has promised us in the Qur’an:

“As for those who strive in Us, We surely guide them to Our paths, and lo! Allah is with the good. [29: 69]

Muhtar Holland’s translation of Imam Ghazali’s Inner Dimensions of Islamic Worship is excellent.

Wassalam,
Faraz Rabbani

Remembering Allah When Getting up From a Gathering

Understanding Virtue through the Prophetic Teachings (Lesson Thirty-Four):In this lesson, Shaykh Faraz discusses Remembering Allah When Getting up from a Gathering. Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever sits in a gathering where there was much useless talk should say before getting up: <<Subhanak Allahumma wa bi hamdik. Ashhadu al-la ilaha illa ant. Astaghfiruka wa atubu ilayk>> (‘Glory be to You, O Allah, and all praise is Yours. I bear witness that there is no god but You. I seek Your forgiveness and repent to You’) and all that they did in the gathering will be forgiven.” [Tirmidhi (3429)]

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The Virtues of Declaring Allah’s Oneness in the Marketplace

Understanding Virtue through the Prophetic Teachings (Lesson Thirty-Three):

In this lesson, Shaykh Faraz discusses the immense spiritual benefits of pronouncing the oneness of Allah (The Most Exalted) upon entering the market place. `Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever enters the market and says: La ilaha illa’l Llahu wahdahu la sharika lahu. Lahu’l mulku wa lahu’l Hamdu. Yuhyi wa yumeet. Wa huwa hayyun la yamut. Bi-yadihi’l khayr. Wa huwa `ala kulli shay’in qadeer (‘There is no god but God, One without partner. His is the dominion and His is all praise. He gives life and death. And He is living, undying. In His Hand is all good, and He has Power over all things’) shall have a million good deeds written for them by Allah; Allah will wipe a million bad deeds from them; and He will raise them a million ranks.” [Tirmidhi (3425)]

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The Virtues of Emphatic Remembrance

Understanding Virtue through the Prophetic Teachings (Lesson Thirty-Two):

In this lesson, Shaykh Faraz discusses the reward and power of tasbih through emphatic remembrance so that it assists us in rising in rank with Allah (The Most Exalted). Safiyya relates (Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) entered while she was sitting engaged in magnification (tasbih) of Allah with four thousand date-pits. He said, “You were making tasbih with these? Should I not teach you something more than that you have made tasbih with?” I said: Teach me. He replied (peace and blessings be upon him), “Say: Subhan Allahi `adada khalqihi (‘Glory be to Allah by the number of His creation’).” [Tirmidhi (3549)]

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Virtues of Remembrance

Understanding Virtue through the Prophetic Teachings Lesson Thirty-one): In this lecture, Shaykh Faraz discusses the virtues of the remembrance of Allah (The Most Exalted).  Anas ibn Malik (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Verily, Allah is pleased for His servant to eat something or drink something and then praise Him for it.” [Muslim]

Abd Allah ibn Busr (Allah be pleased with him) relates that a man said: O Messenger of Allah, the teachings of Allah are so many, so tell me something I can hold fast to. The Messenger of Allah (peace and blessings be upon him) replied, “Keep your tongue constantly moist with the remembrance of Allah.” [Ibn Maja and Tirmidhi]

 

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Virtues of The Most Beloved of Words to Allah

Understanding Virtue through the Prophetic Teachings (Lesson Thirty): In this lecture, Shaykh Faraz discusses the virtues of the Most Beloved of Words to Allah. Samura ibn Jundub (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “The most beloved of words to Allah Mighty and Majestic are: Subhana’l Llah, wa’l Hamdu li’l Llah, wa La ilaha illa’l Llah, wa’l Llahu Akbar (‘Glory be to Allah, all praise is Allah’s, there is no god but Allah, and Allah is greatest’)–and it doesn’t matter which you begin with.” [Muslim]

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Can the Imam Lead in Remembrance of Allah After the Salah?

Answered by Shaykh Faraz Rabbani

Question : Can the Imam lead dhikrs after the Salah?

The sunna is to recite the post-salah adhkar , and it genrally understood to recite them silently. However, if there is an interest in the imam or anyone else raising his voice to remind others to say them (such as by raising their voice for the first instance of each set of dhikrs), then there is no harm in this, as long as it is not deemed to be a specific religious obligation. [Abu Sa`id al-Khadimi, Rasa’il wa Fatawa].

However, one is not bound to follow them, if reciting more slowly is more conducive to ones concentration or presence of heart. In such cases, do so with discretion.

And Allah alone gives success.

Faraz Rabbani

Invocation (Dhikr) and Supplication (Dua) After Prayer

Answered by Mufti Muhammad ibn Adam

Question:  In my mosque, the muezzin gives command after prayer when to say subhanallah, alhamdulillah and so on. And it is done after sunnah prayer. Is that practice OK?

Answer : It is permissible (and rewarding) to recite the various forms of Dhikr, Tasbih and Dua after prayers as mentioned in the various Hadiths of the Messenger of Allah (Allah bless him & give him peace), both individually and collectively, and both silently and loudly.

 

Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates that the completion of the Messenger of Allah’s (Allah bless him & give him peace) prayer would be known by the recitation of the Takbir.” (Sunan Abu Dawud, no: 994)

 

Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates that raising of the voice with Dhikr was practiced in the time of the Messenger of Allah (Allah bless him & give him peace) when they left the obligatory prayer. And Ibn Abbas said: “I would know of when people left the obligatory prayer by the (loud) Dhikr and I used to hear it.” (Sunan Abu Dawud, no: 995)

 

Based on the above and various other narrations found in the Sunnah literature, the renowned Hanafi jurist, Allama Ibn Abidin (Allah have mercy on him) states in his Radd al-Muhtar that raising one’s voice whilst doing Dhikr (m: in all its forms) is permissible due to the various evidences found in the Sunnah, except in certain circumstances. He concludes his discussion by quoting Imam al-Sha’rani as saying:

 

“All the scholars (ulama) have agreed, both early (salaf) and late comers (khalaf), upon the recommendation of group Dhikr (m: meaning loudly) in the Masjid, except when it disturbs a sleeping person, the one engaged in prayer and the one reciting Qur’an.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 1/660)

 

Therefore, it is permissible to recite the various forms of Dhikr loudly after obligatory prayers. The reciting of Subhan Allah and al-Hamdulillah 33 times and Allahu Akbar 34 times has been prescribed in the Hadith. Thus, if the Mu’adhin or someone else reminds people by saying it loudly, then there is nothing wrong with that, as long as it is not considered to be a specific form of Sunnah, and that those who do not wish to join are not condemned.

 

As far as doing group Dhikr in the Masjid after Sunnah prayers is concerned, it is best avoided, for it may disturb those engaged in other forms of worship. Yes, if there is a common understanding amongst the people, in that they all participate in the group Dhikr, then it would be permitted.

 

You state that you wish to carry out your own Dhikr and not join the group Dhikr. This is perfectly allowed; hence you should not be looked down upon. The other members of the congregation should be made aware that it is not necessary for people to join a specific form of group Dhikr. In fact, condemning those who wish not to join would make the group Dhikr a form of reprehensible innovation.

 

In conclusion, you may recite the various forms of Dhikr after prayers on your own or by joining in with the group. Both methods are permissible, and one method should not be deemed necessary.

 

And Allah knows best

Muhammad ibn Adam

Darul Iftaa

Leicester , UK