Dzikir Sholat Sunah

The hadith of Ibn Abbas, who said: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَيْلَةً حِينَ فَرَغَ مِنْ صَلاَتِهِ: اللَّهُمَّ إِنِّي أَسْأَلُكَ رَحْمَةً مِنْ عِنْدِكَ تَهْدِي بِهَا قَلْبِي، وَتَجْمَعُ بِهَا أَمْرِي، وَتَلُمُّ بِهَا شَعَثِي، وَتُصْلِحُ بِهَا غَائِبِي، وَتَرْفَعُ بِهَا شَاهِدِي، وَتُزَكِّي بِهَا عَمَلِي، وَتُلْهِمُنِي بِهَا رُشْدِي، وَتَرُدُّ بِهَا أُلْفَتِي، وَتَعْصِمُنِي بِهَا مِنْ كُلِّ سُوءٍ، اللَّهُمَّ أَعْطِنِي إِيمَانًا وَيَقِينًا لَيْسَ بَعْدَهُ كُفْرٌ، وَرَحْمَةً أَنَالُ بِهَا شَرَفَ كَرَامَتِكَ فِي الدُّنْيَا وَالآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الفَوْزَ فِي الْقَضَاءِ، وَنُزُلَ الشُّهَدَاءِ، وَعَيْشَ السُّعَدَاءِ، وَالنَّصْرَ عَلَى الأَعْدَاءِ، اللَّهُمَّ إِنِّي أُنْزِلُ بِكَ حَاجَتِي، وَإِنْ قَصُرَ رَأْيِي وَضَعُفَ عَمَلِي، افْتَقَرْتُ إِلَى رَحْمَتِكَ، فَأَسْأَلُكَ يَا قَاضِيَ الأُمُورِ، وَيَا شَافِيَ الصُّدُورِ، كَمَا تُجِيرُ بَيْنَ البُحُورِ أَنْ تُجِيرَنِي مِنْ عَذَابِ السَّعِيرِ، وَمِنْ دَعْوَةِ الثُّبُورِ، وَمِنْ فِتْنَةِ القُبُورِ، اللَّهُمَّ مَا قَصُرَ عَنْهُ رَأْيِي، وَلَمْ تَبْلُغْهُ نِيَّتِي، وَلَمْ تَبْلُغْهُ مَسْأَلَتِي مِنْ خَيْرٍ وَعَدْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوْ خَيْرٍ أَنْتَ مُعْطِيهِ أَحَدًا مِنْ عِبَادِكَ، فَإِنِّي أَرْغَبُ إِلَيْكَ فِيهِ، وَأَسْأَلُكَهُ بِرَحْمَتِكَ رَبَّ العَالَمِينَ، اللَّهُمَّ ذَا الحَبْلِ الشَّدِيدِ، وَالأَمْرِ الرَّشِيدِ، أَسْأَلُكَ الأَمْنَ يَوْمَ الوَعِيدِ، وَالجَنَّةَ يَوْمَ الخُلُودِ، مَعَ الْمُقَرَّبِينَ الشُّهُودِ الرُّكَّعِ، السُّجُودِ الْمُوفِينَ بِالعُهُودِ، إِنَّكَ رَحِيمٌ وَدُودٌ، وإِنَّكَ تَفْعَلُ مَا تُرِيدُ، اللَّهُمَّ اجْعَلْنَا هَادِينَ مُهْتَدِينَ، غَيْرَ ضَالِّينَ وَلاَ مُضِلِّينَ، سِلْمًا لأَوْلِيَائِكَ، وَعَدُوًّا لأَعْدَائِكَ، نُحِبُّ بِحُبِّكَ مَنْ أَحَبَّكَ، وَنُعَادِي بِعَدَاوَتِكَ مَنْ خَالَفَكَ، اللَّهُمَّ هَذَا الدُّعَاءُ وَعَلَيْكَ الإِجَابَةُ، وَهَذَا الجُهْدُ وَعَلَيْكَ التُّكْلاَنُ، اللَّهُمَّ اجْعَلْ لِي نُورًا فِي قَلْبِي، وَنُورًا فِي قَبْرِي، وَنُورًا مِنْ بَيْنِ يَدَيَّ، وَنُورًا مِنْ خَلْفِي، وَنُورًا عَنْ يَمِينِي، وَنُورًا عَنْ شِمَالِي، وَنُورًا مِنْ فَوْقِي، وَنُورًا مِنْ تَحْتِي، وَنُورًا فِي سَمْعِي، وَنُورًا فِي بَصَرِي، وَنُورًا فِي شَعْرِي، وَنُورًا فِي بَشَرِي، وَنُورًا فِي لَحْمِي، وَنُورًا فِي دَمِي، وَنُورًا فِي عِظَامِي، اللَّهُمَّ أَعْظِمْ لِي نُورًا، وَأَعْطِنِي نُورًا، وَاجْعَلْ لِي نُورًا، سُبْحَانَ الَّذِي تَعَطَّفَ العِزَّ وَقَالَ بِهِ، سُبْحَانَ الَّذِي لَبِسَ الْمَجْدَ وَتَكَرَّمَ بِهِ، سُبْحَانَ الَّذِي لاَ يَنْبَغِي التَّسْبِيحُ إِلاَّ لَهُ، سُبْحَانَ ذِي الفَضْلِ وَالنِّعَمِ، سُبْحَانَ ذِي الْمَجْدِ وَالكَرَمِ، سُبْحَانَ ذِي الجَلاَلِ وَالإِكْرَامِ. [translation not shown] (Narrated by At-Tirmidhi, no. 3419). This hadith was declared batil (false) by Imam Ibn Hibban (Al-Majruhin, Ibn Hibban, 5/276), declared munkar by Imam Adh-Dhahabi (Siyar A'lam An-Nubala, 5/444), and declared da'if (weak) by Shaykh Al-Albani (Silsilah Al-Ahadith Ad-Da'ifah, no. 2916). And after the ba'diyah prayer of Maghrib: the hadith of Umm Salamah, who said: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا انْصَرَفَ مِنْ صَلَاةِ الْمَغْرِبِ يَدْخُلُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَقُولُ فِيمَا يَدْعُو: «يَا مُقَلِّبَ الْقُلُوبِ، ثَبِّتْ قُلُوبَنَا عَلَى دِينِكَ». فَقُلْتُ: يَا رَسُولَ اللَّهِ، أَتَخْشَى عَلَى قُلُوبِنَا مِنْ شَيْءٍ؟ قَالَ: «مَا مِنْ إِنْسَانٍ إِلَّا قَلْبُهُ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اللَّهِ عَزَّ وَجَلَّ، فَإِنِ اسْتَقَامَ أَقَامَهُ، وَإِنْ أَزَاغَ أَزَاغَهُ» [translation not shown] (Narrated by Ibn As-Sunni, 'Amalul Yaum wal Lailah, no. 658). This hadith is mawdu' (fabricated), because it contains a narrator named 'Ata' bin 'Ajlan, and he is a matruk (abandoned) narrator. Imam Ibn Hajar Al-'Asqalani said: عطاء بن عَجْلان الحَنَفي، أبو محمدٍ البصري، العَطّار: متروكٌ، بل أَطلَقَ عليه ابنُ مَعِين والفَلّاس وغيرُهما الكَذبَ، "'Ata' bin 'Ajlan Al-Hanafi, Abu Muhammad Al-Basri, Al-'Attar: matruk (abandoned); indeed, Ibn Ma'in and Al-Fallas applied the description of liar to him without qualification." (Taqrib At-Tahdhib, Ibn Hajar, no. 4594). He also said: "As for 'Ata', they (the hadith scholars) declared him a liar. And it has reached me through another route, with a hasan chain, from Umm Salamah, without any mention of the time at which he recited it." (Nata'ij Al-Afkar, Ibn Hajar, 3/13) Therefore, for the other sunnah prayers (besides witr and duha), the scholars differ over the dhikr to be recited after them. The first opinion: There is no specific recitation at all that is sunnah after a sunnah prayer. This is the opinion held by Shaykh Muhammad bin Salih Al-'Uthaymin. Shaykh Al-'Uthaymin said: الذي يظهر لي من السنة أن الاستغفار وقول اللهم أنت السلام ومنك السلام وبقية الأذكار إنما تكون في الفريضة فقط لأن الذين صلوا مع النبي صلى الله عليه وسلم صلاة الليل لم يذكروا إنه فعل ذلك بعد أن ختم صلاته لكن جاء حديث ورد عن النبي صلى الله عليه وسلم إذا سلم من الوتر أن يقول سبحان الملك القدوس ثلاث مرات يمد صوته في الثالثة. "What appears to me from the existing hadiths is that istighfar, the saying "Allahumma antassalam waminkassalam", and the other dhikr are only for the obligatory prayers, because the Companions who prayed with the Messenger of Allah (peace and blessings be upon him) at night did not mention that (the Messenger of Allah (peace and blessings be upon him) recited particular dhikr) after he finished his prayer. However, there is a hadith that mentions that when the Messenger of Allah (peace and blessings be upon him) finished the witr prayer, he would say (subahanal Malikil Quddus) three times, drawing out his voice the third time." (Fatawa Nur 'ala Ad-Darb, Ibn 'Uthaymin, 8/2) Shaykh Muhammad bin Salih Al-'Uthaymin held this view because he interpreted all the hadiths explaining that the Messenger of Allah (peace and blessings be upon him) recited particular dhikr after prayer as referring to the obligatory prayers, not to all prayers in general. The second opinion: It is sunnah to recite only istighfar and the dhikr "Allahumma Antassalam Waminkassalam Tabarokta Ya Dzal Jalali Wal Ikrom", and nothing else. This is the opinion held by Shaykh Ibn Baz. He said: أما بعد النوافل ليس هناك إلا الاستغفار، إذا سلم في النافلة يقول: أستغفر الله، أستغفر الله، أستغفر الله، اللهم أنت السلام ومنك السلام، تباركت يا ذا الجلال والإكرام. أما الأذكار الأخرى كلها جاءت بعد الفريضة، أما هذا بعد الفرض والنفل "As for after the sunnah prayers, there is no specific recitation except istighfar. When a person finishes his prayer, he says: "Astaghfirullah 3x, Allahumma Antassalam Waminkassalam Tabarokta Ya Dzal Jalali Wal Ikrom". As for the other dhikr, the hadiths that have reached us are all about after the obligatory prayers, whereas this dhikr is for both the obligatory and the sunnah prayers." (Fatawa Nur 'ala Ad-Darb, Ibn Baz, 9/113) Shaykh Ibn Baz used as evidence the general wording of the hadith of Thawban: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِذَا انْصَرَفَ مِنْ صَلَاتِهِ اسْتَغْفَرَ ثَلَاثًا وَقَالَ: «اللهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ ذَا الْجَلَالِ وَالْإِكْرَامِ» قَالَ الْوَلِيدُ: فَقُلْتُ لِلْأَوْزَاعِيِّ: " كَيْفَ الْاسْتِغْفَارُ؟ قَالَ: تَقُولُ: أَسْتَغْفِرُ اللهَ، أَسْتَغْفِرُ اللهَ " [translation not shown] (Narrated by Muslim, no. 591) The stronger opinion, according to the author, is that of Shaykh Al-'Uthaymin: for the sunnah prayers (other than the duha prayer and the witr prayer) there is no specific dhikr after the prayer. This is supported by the fact that there are several narrations about dhikr after prayer whose wording, taken at face value, could be understood to mean that they may be recited after both the obligatory and the sunnah prayers, yet the scholars still understood those dhikr to be recited after the obligatory prayers. Among those narrations: First: The hadith of Abu Hurairah: «أَفَلاَ أُخْبِرُكُمْ بِأَمْرٍ تُدْرِكُونَ مَنْ كَانَ قَبْلَكُمْ، وَتَسْبِقُونَ مَنْ جَاءَ بَعْدَكُمْ، وَلاَ يَأْتِي أَحَدٌ بِمِثْلِ مَا جِئْتُمْ بِهِ إِلَّا مَنْ جَاءَ بِمِثْلِهِ؟ تُسَبِّحُونَ فِي دُبُرِ كُلِّ صَلاَةٍ عَشْرًا، وَتَحْمَدُونَ عَشْرًا، وَتُكَبِّرُونَ عَشْرًا» [translation not shown] (Narrated by Al-Bukhari, no. 6329, and Muslim, no. 595) Second: The hadith of Mu'adh bin Jabal: " أُوصِيكَ يَا مُعَاذُ لَا تَدَعَنَّ فِي دُبُرِ كُلِّ صَلَاةٍ تَقُولُ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ " [translation not shown] (Narrated by Abu Dawud, no. 1522, and graded sahih by Shaykh Al-Albani.) Third: The hadith of Aisha: مَا جَلَسَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَجْلِسًا قَطُّ، وَلَا تَلَا قُرْآنًا، وَلَا صَلَّى صَلَاةً إِلَّا خَتَمَ ذَلِكَ بِكَلِمَاتٍ قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَرَاكَ مَا تَجْلِسُ مَجْلِسًا، وَلَا تَتْلُو قُرْآنًا، وَلَا تُصَلِّي صَلَاةً إِلَّا خَتَمْتَ بِهَؤُلَاءِ الْكَلِمَاتِ؟ قَالَ: " نَعَمْ، مَنْ قَالَ خَيْرًا خُتِمَ لَهُ طَابَعٌ عَلَى ذَلِكَ الْخَيْرِ، وَمَنْ قَالَ شَرًّا كُنَّ لَهُ كَفَّارَةً: سُبْحَانَكَ وَبِحَمْدِكَ، لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ " [translation not shown] [translation not shown]: Subhanaka Wabihamdika La Ilaha Illa Anta Astaghfiruka Wa Atubu Ilaika (As-Sunan Al-Kubra, An-Nasa'i, no. 10067; graded sahih by Imam Ibn Hajar Al-'Asqalani in An-Nukat 'ala Kitab Ibn As-Salah, 2/733, and by Shaykh Al-Albani in As-Silsilah As-Shahihah, no. 3164, who also relates that Shaykh Rabi' graded this hadith hasan; it was also graded sahih by Shaykh Muqbil bin Hadi Al-Wadi'i in Al-Jami' As-Sahih Mimma Laisa fis-Sahihain, no. 995). This hadith is among the strongest of the hadiths indicating that the Messenger of Allah (peace and blessings be upon him) recited a specific dhikr after the sunnah prayers, because Aisha did not witness the obligatory prayers of the Messenger of Allah (peace and blessings be upon him), unless this hadith is taken to mean that the Messenger of Allah (peace and blessings be upon him) always recited his dhikr aloud after every obligatory prayer, so that Aisha could hear it because the house of the Messenger of Allah (peace and blessings be upon him) was close to the mosque. Fourth: The hadith of 'Uqbah bin 'Amir: «أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْرَأَ بِالْمُعَوِّذَاتِ دُبُرَ كُلِّ صَلَاةٍ» [translation not shown] (Narrated by Abu Dawud, no. 1523) Fifth: The hadith of Mus'ab bin Sa'd and 'Amr bin Maimun: كَانَ سَعْدٌ، يُعَلِّمُ بَنِيهِ هَؤُلاَءِ الكَلِمَاتِ كَمَا يُعَلِّمُ الْمُكَتِّبُ الغِلْمَانَ وَيَقُولُ: إِنَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَتَعَوَّذُ بِهِنَّ دُبُرَ الصَّلاَةِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ مِنَ البُخْلِ، وَأَعُوذُ بِكَ مِنْ أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَعَذَابِ القَبْرِ. [translation not shown] (Narrated by At-Tirmidhi, no. 3567). There is also a verse that can be understood in a general sense: وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ “And [in part] of the night exalt Him and after prostration” (Saheeh International, Qur'an 50:40) (Surah Qaf: 40) However, Imam Ibn Kathir said: For this reason the Sunnah encourages tasbih, tahmid and takbir every time one finishes an obligatory prayer. (Tafsir Ibn Kathir, 1/505) And there are other hadiths besides those above whose context is general, covering every time one finishes a prayer. However, most scholars interpret all of these hadiths as being about what is recited after the obligatory prayers and not the sunnah prayers, as Imam Ibn Hajar did when he explained the sub-heading in Shahih Al-Bukhari "Chapter on dua after prayer" and then said: that is, the obligatory prayer. (Fath Al-Bari, Ibn Hajar, 11/133; among the hadiths cited there is the hadith of the counsel of the Messenger of Allah (peace and blessings be upon him) to Mu'adh.) Badruddin Al-'Aini and other commentators on the books of hadith did the same. Therefore, Shaykh Ibn Baz's argument from the general wording of that evidence ought to apply equally to all the hadiths with a general meaning, unless there is a hadith that restricts it (taqyid). In reality, however, the scholars understood those dhikr to apply only on finishing the obligatory prayers. Among the evidence for the view that there is no specific dhikr is that all of these hadiths came in unrestricted (mutlaq) form, so we refer them back to the interpretation of the Messenger of Allah (peace and blessings be upon him) through his own practice, and it turns out that he practised them only in the obligatory prayers and not in the sunnah prayers. Therefore, when someone finishes a sunnah prayer, he is free to make any dhikr he wishes, without having to make that dhikr a fixed habit, because there is no evidence indicating a specific dhikr after sunnah prayers. Wallahu a'lam (and Allah knows best).