Fasting During Month of Sya’ban

Fasting During Month of Sya’ban

By Imam Zaid

In the Name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks is due to Allāh; May peace and blessings of Allāh be upon His Messenger.

SYA’BAN is a month of excellent that introduces the great month of Ramadhān. The Prophet (Sallallāhu 'alayhi wa sallam), used to fast voluntarily during this month more so than in any other months. One of the motivations for it, as we will mention below, is that Sya’ban is the month during which the deeds performed by the servant ascend to Allāh. 

What follows is a discussion around fasting during the month of Sya’ban.

Usama Ibn Zaid (radiyallāhu`anhu) relates: “The Prophet, (Sallallāhu 'alayhi wa sallam), used to fast so many days in succession that we said, ‘He will never break his fast.’ At other times he would go without fasting for so long until we said, ‘He will never again fast;’ except for two days, which he would fast even if they occurred during the times he was not fasting consecutive days. Furthermore, he would not fast in any month as many days as he fasted during Sya’ban. I said: ‘O Messenger of Allāh! Sometimes you fast so much it is as if you will never break your fast, at other times you leave fasting for such a long stint it is as if you will never again fast [voluntarily]; except for two days that you always fast.’ He asked: ‘Which two days are those?’ I replied: ‘Monday and Thursday.’ The Prophet, (Sallallāhu 'alayhi wa sallam), said: ‘Those are two days in which the deeds are presented to the Lord of the Worlds. I love that my deeds are presented while I am fasting.’ I said: ‘I do not see you fasting in any month like you fast during Sya’ban.’ The Prophet, (Sallallāhu 'alayhi wa sallam), said: “That is a month occurring between Rajab and Ramadhān that many people neglect. It is a month in which the deeds ascend to the Lord of the Worlds is He Mighty and Majesty, and I love for my deeds to ascend while I am fasting.”

[Related by Imām Ahmad and Imām Al-Nasā’ie]

The narrations conveying this meaning are numerous. Among the important points conveyed by the tradition narrated by Usama Ibn Zaid, (radiyallāhu`anhu), is that the Prophet, (Sallallāhu 'alayhi wa sallam), frequently fasted during Sya’ban, as is supported by a tradition mentioned by ‘Aishah, (radiallāhu`anha).She said:

“I did not see the Prophet (Sallallāhu 'alayhi wa sallam) fast any month in its entirety except Ramadhān, and I did not see him fast as frequently in any other month as he did during Sya’ban.”

[Related by Al-Bukhāri and Muslim]

Among the reasons for that, as mentioned in the initial tradition, is that Sya’ban is the month in which the deeds done throughout the year ascend to Allah. The Prophet, (Sallallāhu 'alayhi wa sallam), wished for his deeds to ascend while he was fasting. This should be sufficient motivation for all of us to fast some days of this month. Fasting purifies us of the physical dross that collects in our system and makes our spiritual faculties sharper. What could be a better state could we be in as our deeds are ascending to our Lord? However, there are other reasons to fast during this month, which we will present shortly. 

The Prophet (Sallallāhu 'alayhi wa sallam) did not fast perpetually

Another very important point that we can gain from these narrations is that The Prophet, (Sallallāhu 'alayhi wa sallam), did not fast perpetually, even though it would not have weakened him to do so. In this is an important lesson for us. We should balance between the days that we fast and the days that we refrain from fasting. Ibn Rajab (rahimahullāh) mentions many reasons for this. Among them are the following:

1. For many people, excessive fasting leads to languidness that in turn makes it difficult for them to supplicate or invoke Allāh or to undertake intense study. All four of the Sunni Imāms mention that studying sacred knowledge is better than supererogatory prayers, and that supererogatory prayers are better than voluntary fasting. Hence, pursuing sacred knowledge is naturally better than voluntary fasting.

2. Just as fasting may make some people languid and hence affect their worship, it may weaken them and thereby compromise their ability to provide for their families or jeopardize their ability to fully satisfy their wives. This latter meaning is implied in the saying of the Prophet, (Sallallāhu 'alayhi wa sallam): “Surely your wife has a right over you.”

3. Similarly, a person’s body has a right over him, as indicated by the Prophet’s (Sallallāhu 'alayhi wa sallam) saying: “Indeed your body has a right over you. Be sure to give everyone so deserving his right.”

4. [Finally], a person’s life might be long, as indicated by the Prophet’s (Sallallāhu 'alayhi wa sallam) saying to ‘Abdullah Ibn Amr Ibn Al-‘As (radiyallāhu`anhu) when the latter committed himself to fast every other day: “Perhaps you will live a long life.” This means whoever commits to an overly strenuous regimen of worship during his youth might not be able to maintain that regimen during his old age. If he tries his utmost to do so he might exhaust his body. On the other hand, if he abandons it he has left the best form of worship, that done most consistently. For this reason, the Prophet, (Sallallāhu 'alayhi wa sallam), mentioned: “Undertake religious practices you can bear. I swear by God, God does not become bored with you, rather you bring boredom upon yourself.” [See Ibn Rajab al-Hanbali, Lata’if al-Ma’arif fima li Mawasim al’Am min al-Wadha’if (Damascus: Dar Ibn Kathịr, 1416/1996), p. 240-244.]

The important issue here is to understand that Islām does not demand that we torture our selves, and it places no virtue in doing so. When a desert Arab who had accepted Islam returned after a year’s absence to see the Prophet, (Sallallāhu 'alayhi wa sallam), his entire appearance had changed to such an extent that the Prophet, (Sallallāhu 'alayhi wa sallam), did not recognize him. When he finally realized who he was, the man said to him:

 “I have not eaten during the daytime since I entered Islām!” The Prophet, (Sallallāhu 'alayhi wa sallam), asked him: “Who ordered you to torture yourself!?”

[Related by Abu Dawūd]

Another point mentioned by many of the scholars in that regard is that by fasting sometimes and then going some days without fasting, we never reach a state where we totally lose our appetite for food and thereby lose the physical challenge of fasting. For this reason the Fast of David (‘alaihissalam), where the worshipper fasts every other day, is considered more virtuous than the fast of the individual who fasts perpetually, as the latter eventually feels no longing to eat during the day of his fast—he might even become sick were he to eat.

The hadith of Usama Ibn Zaid (radiyallāhu`anhu), mentions that people’s deeds are presented to God on Mondays and Thursdays, and the Prophet, (Sallallāhu 'alayhi wa sallam), loved to have his deeds presented while he was fasting. There are many narrations that affirm this reality. Ibn Majah relates a tradition from the narrations of Abu Hurayrah, (radiyallāhu`anhu). In it he mentions the Prophet, (Sallallāhu 'alayhi wa sallam), saying: “God forgives every Muslim on Monday and Thursday, except those who have broken relations with each other. He says, ‘Leave them until they reconcile.’ ”

Imām Muslim mentions a similar narration from Abu Hurayrah, (radiyallāhu`anhu), in whom he mentions that the Prophet, (Sallallāhu 'alayhi wa sallam), said: “The Gates of Heaven are flung open on Monday and Thursday and every servant who has not ascribed partners to God is forgiven, except a man who harbors enmity against his brother. He [God] says, ‘Leave these two until they makeup.’ ” A different version of this tradition mentions at the end of the narration: “…and people who despise each other are left harboring their spite.”

These narrations emphasize the importance of maintaining good relations. There are other religiously significant actions where a reward is withheld from those who harbor enmity or have bad relations with their peers. Therefore, it is extremely important that we work to maintain good relations with each other, and avoid petty bickering. The opportunity to do much good for our souls is missed when we fail to maintain good relations with each other. 

The presentation of people’s deeds mentioned in these narrations is a specific one that occurs on these particular days. It does not contradict the general presentation that occurs on a daily basis, as related in the following tradition:

“By night and by day the angels follow each other in visiting you. They gather [before God] at the time of the morning and evening prayers. Allāh asks those who spent the night among you, and He knows best the answer, ‘In what state did you leave my servants?’ They say, ‘We came to them while they were praying, and we departed from them while they were praying.”

[Related by Al-Bukhāri and Muslim]

There are other reasons we are encouraged to fast in Sya’ban, Ibn Rajab (rahimahullāh) mentions a few. Among them, in summary:

1. People tend to neglect Sya’ban as it occurs between Rajab, one of the sacred months, and Ramadhān, the great month of fasting and al-Qur’an. Therefore, we are encouraged to fast it by way of reviving it and not neglecting it.

2. Fasting during it is easier to hide. All observant Muslims are fasting in Ramadhān, and many place great emphasis on fasting during Rajab. Therefore, those who fast Sha’ban are doing so against the expectations of most people and can therefore more easily hide the fact that they are fasting. There is great virtue, under normal circumstances in hiding our voluntary acts. One anecdote in this regard mentions a man who fasted voluntarily for forty years without anyone knowing it, even his family. Every morning he would leave home with two loaves of bread in his hand. He would give them away in charity. His family thought that he was eating them, and the people in the marketplace where he worked thought that he was selling them.

3. A third reason is related to the previous one. Because many people are fasting during Ramadhān and Rajab, it is easier to fast then as large groups engaging in a particular act of worship make it easier for an individual to undertake that act. Hence, the increased difficulty of fasting during Sya’ban led the Prophet (Sallallāhu 'alayhi wa sallam) to place great emphasis on it. [For a detailed articulation of these points see Ibn Rajab, pp. 250-256].

In conclusion, we encourage everyone able to do so to fast as much as possible during this month. By so doing we will revive the Sunnah of our Prophet (Sallallāhu 'alayhi wa sallam), and bring much good to our souls and to our communities. May everyone be blessed to use these days as a preparation for the great month of Ramadhān, and may our deeds ascend to God while we are in the very best spiritual state.

Wallāhu’alam. 

 [Via New Islamic Directions]

Dzikirullah after Solāh

Dzikirullāh after Solāh according to Sunnah

Question: I wonder if you could enlighten me on the adkhār that may be recited after the obligatory Solāh. Jazakumullāh khairan kathira.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Servant and Messenger 

It is a Sunnah for the Muslim to make dzikir after every obligatory solāh, whether he observe solāh as an imām or following behind an imām or on his own. Allāh says: “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful” (Al- 'Araf 7:205). Allāh says: “And offer your solāh neither aloud nor in a low voice” [Al-Isrā’ 17:110]

Imām Ash-Shāfi’ie (rahimahullāh) states that: "I consider it is appropriate for the imām and the congregation to observe dzikirullāh after completion of the Solāt. Both should do it quietly, unless it the Imām wants to teach the congregation. The imām may lift up his voice, until he satisfied the people have to learn from it. Then he subdued (slow) his voice. " (Kitab al-Umm, Volume 1) Imām An-Nawawi (rahimahullāh), commenting on the rules of Dzikirullāh after solāt, also agrees with the conclusion of Imām Ash-Shāfi’ie  [Al-Majmū’ Sharh al-Muhadzab].

Imām Al-Baihaqi (rahimahullāh) has stated that: “That Dzikir  and Du'ā after solāh ought to be done in sirr (low) form except where the imām would like to teach it to the people, then ‘jahar’ (amplified) would be done to teach  members of the jama`ah. When the jama`ah had acquired it, the Dzikir and Du’ā should be done in ‘sirr’ (slowed down) form.” [Book of Dzikir and Du'ā of The Prophet Sallallāhu `alayhi wasallam, Sunan al-Kubra]

1. Gratitude and Glorify Allāh. 

Recite:“Waqulilhamdu lillāhillatdzi lam yattakhith waladan walam yakun lahu shareekun feelmulki walam yakun lahu waliyyun minazzulli wakabbirhu takbeera ("All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)].")” [Al-Isra,17:111; Tirmidzi]

Commentary: The recitation of the verse reflected the appreciation and glorification of Allāh for making us possible to perform Solah

2 - Istighfar (Beseech Forgiveness)

2.1. Saying: “Astaghfirullāh ”, three times

Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wa sallam) completed his Solāh, he would seek Allāh’s forgiveness [i.e. ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’] three times  and then he would say:“Allāhumma antas-Salām wa minkas-Salām [wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] tabārakta [Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh, You are the One Who is free from all defects and deficiencies,[ from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace andJannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)” [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri] Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Related by Muslim]

In a narration Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “He who says:  ‘Astaghfir ullāh al 'azeem, alladzi lā ilāha illā huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh the Most Supreme, and there is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance)’, three times;  His sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh)’.” [Abu Dawud: Hasan, At-Tirmidzi: Hasan Gharib and Al-Hakim].

Imam An-Nawawi (rahimahullah) records in his Al-Adzkar from Anas bin Mālik (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever says, on Friday morning before the Solāh Fajar, “Astaghfir ullāh al ‘azeem, alladzi lā ilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh” (I seek the forgiveness of Allāh  The Most Supreme, with whose name there is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance) three times, Allāh forgives his sins even if they were as abundant as the foam on the sea.”

‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting:  ‘Rabb ighfir li wa tubb 'alayya innaka antat-tawwābul-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful). According to another report: ‘Rabb ighfir li wa tubb `alayya Innaka antat-tawābul-ghafūr” (O Allāh, forgive me and accept my repentance, for You are the Acceptor of Repentance, Oft-Forgiving).  [Abu Dawud and At-Tirmidzi].

Commentary: This Hadith tells us about the etiquette of praying to Allāh. We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

Shaddad bin Aus (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: ‘Allāhumma Anta Rabbi, La ilaha illa Anta, Khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa’dika mastata’tu, A`udzu bika min sharri ma sana’tu, Abu `u laka bini’matika `alayya, wa abu `u bidzanbi faghfir li, Fa innahu la yaghfirudz-dzunuba illa Anta. (O Allāh! You are my Rabb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You have the power to pardon).' He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah."[Al-Bukhari]

3 - Seeking Allah’s Protection from the Hell-fire

3.1 Recite: “Allāhumma ajirni minannar” seven times after Solat Fajar. And: “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar ” seven times Solāh Maghrib.

Muslim Ibn Al-Harith reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said to me, ‘When you performed Solah Fajar, before you talk to anyone say, ‘Allāhumma ajirni minannar (O Allāh, I seek your protection from the Hell-fire)” seven times. If you should die on that day, Allāh will record for you protection from the Hell-fire. When you performed the Solāh Maghrib, say before you speak to anyone, “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar (O Allāh, I ask Paradise of You. O Allāh, I seek Your protection from the Hell-fire)” seven times. If you die during that night, Allāh will record for you protection from the Hell-fire.” [Related by Ahmad and Abu Dawud]

4 - Seeking for Allah’s blessing, Peace, Jannah, the Abode of Peace

4.1.Recite: Allāhumma antas-Salām Wa minkas-Salām Tabārakta Ya Dzal-Jalali wal-Ikram ”

Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wasallam) completed his Solāh, he would seek Allāh’s forgiveness three times [‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’]  and then he would say:“Allāhumma antas-Salām wa minkas-Salām [Baihaqi adds: wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] Tabārakta [Baihaqi adds: Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh ! You are the One Who is free from all defects and deficiencies,[ from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace and Jannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)” [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri].  Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Related by Muslim]

Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wasallam) completed his Solāt, he would seek for Allah’s forgiveness three times [‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’] and then he would say: “Allāhumma antas-Salām wa minkas-Salām [wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] Tabārakta [Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram (O Allah, You are the Grantor of Peace and security, and security comes from You,[ from You come well-being, to You shall returns the well-being; Thus bless  us with peace and Jannah, the Abode of Peace,] Shower us  Your  Blessing,(Our Lord, the Most High); O lord, The Possessor of Majesty and Honour!)” [Recorded by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri; Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’]

Commentary:  

a.As-Salam means Allāh Almighty is the source, the provider of security, peace, well-being, tranquility, the One free from all defects. It is Him who blesses us with Peace and Jannah, the permanent Abode of Peace in the Hereafter. Allāh is the Possessor of majesty and honour. We thus seek Him to shower us the blessing.

b.Allāh Says:“He is Allāh beside whom none has the right to be worshiped but He: the King, the Holy, the One free from all defects, the Giver of Salām (Security), the Watcher over His creatures, the All-Mighty, the Compeller, and the Supreme.” [Hashr,59:23]

c.Allāh Says:“When those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: "Salāmun 'Alaikum" (Peace be on you); your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allāh), then surely, He is Oft-Forgiving, Most Merciful.” [Surah An’am,6:54]

d.Allāh Says:“And between them will be a barrier screen and on Al-A'raf (a wall with elevated places) will be men (whose good and evil deeds would be equal in scale), who would recognise all (of the Paradise and Hell people), by their marks (the dwellers of Paradise by their white faces and the dwellers of Hell by their black faces), they will call out to the dwellers of Paradise, "Salāmun 'Alaikum" (Peace be on you), and at that time they (men on Al-A'raf) will not yet have entered it (Paradise), but they will hope to enter (it) with certainty. [Surah Al-A’raf, 7:46]; "(It will be said to them): 'Enter therein (Paradise), Bi salāmin āmineen (in peace and security.)'[Hijr, 15:46];"Enter you therein in peace and security; this is a Day of eternal life!" [Qaf, 50:34];"Salāmun 'Alaikum (Peace be upon you) for that you persevered in patience! Excellent indeed is the final home!" [Surah Ra’d, 13:24];

e.Allāh Says:“And those who believed (in the Oneness of Allāh and His Messengers and whatever they brought) and did righteous deeds will be made to enter Gardens under which rivers flow: to dwell therein forever (i.e.in Paradise), with the permission of their Lord. Their greeting therein will be: Salām (Peace!)” [Ibrahim,14:23];

f.Allāh Says:“Their way of request therein will be Subhānaka Allāhumma (Glory to You, O Allāh!) and Salām (Peace, safe from each and every evil) will be their greetings therein (Paradise)! and the close of their request will be: Al-Hamdu Lillāhi Rabbil-‘Alameen [All the praises and thanks are to Allāh, the Lord of 'Alameen (mankind, jinns and all that exists)]. [Surah Yunus,10:10]

g.Allāh Says:“Wherewith Allāh guideth all who seek His good pleasure to ways of peace and safety (Subulassalāmi) and leadeth them out of darkness, by His will, unto the light: guideth them to a path that is straight.” [Al-Māidah,5:16]

h.It is a Sunnah is for the imām, the person who solāh on his own and the person who followed behind an imam to recite out these adhkār after every obligatory solāh in a moderate voice that is not too loud, in an ordinary tone. It is proven in Al-Sahīhayn from Ibn ‘Abbās (radiyallāhu’anhu) that raising the voice in dzikir when the people have finished the obligatory solāh was what was done at the time of the Prophet (Sallallāhu ‘alayhi wasallam). Ibn ‘Abbās (radiyallāhu’anhu) said: I would know that they had finished when I heard that [i.e reciting the dzikir].

i.It is not the Sunnah to recite out loud in unison; rather each person should recite to himself without paying attention to the voice of anyone else, because reciting dzikir in unison is an innovation for which there is no basis in Islam.

5. Then Say Tahlillah.

5.1.Recite: “Lā ilāha illallāhu, wahdahu lā sharika lah, Lahul-mulku wa lahul-hamdu, Yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr.  Wa lā hawla wala qawwata illah. ”

Commentary: Recite it Ten times after the Fajar and Maghrib Solāh, before turning away and lifting one’s leg.

In the narration of Al-Mughirah Ibn Shu'bah (radiyallāhu’anhu) who reported: Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say at the end of every obligatory Solāh: “Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, Yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr. Lā hawla wala qawwata illah. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, He gives life and gives death, and in his hand is all the good, and He has power over all things. And there is no change of any condition nor power except by will of Allāh.” [Related by Ahmad, Al-Bukhari and Muslim]

‘Abdul Rahman Ibn Ghanim reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Whoever says, “Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, He gives life and gives death, and in his hand is all the good, and He has power over all things)  It is to be said Ten times after the Fajar and Maghrib Solāh, before turning away and lifting his leg, will have written for him for each repetition ten good deeds, and will have erased for him ten evil deeds. He will also be raised ten degrees, will be protected from every plot, and he will be protected from the outcast Satan. No sin will lead to his destruction except idolatry, and he will be the person with the best deeds, surpassed only by the one who does more and says more than what he has said.” In narration Ahmad and At-Tirmidzi, but without “In His hand is all the good.” [Related by Al-Bukhari and Muslim] 

  

5.2.Then Recite: “Lā ilāha illallāhu wahdahu la sharīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer. Lā hawla wa la quwwata illā billāh. Lā ilāha illallāhu, wa la na’budu illa iyyāh, Lahun-ni’matu, wa lahul-fadlu, wa lahuth-thana ‘ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dīn, Wa lau karihal-kāfirūn .”'

It was reported that ‘Abdullāh Ibn Zubair (radiyallāhu’anhu) after Taslim at the conclusion of every Solāh used to recite: "Lā ilāha illallāhu wahdahu la sharīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer. Lā hawla wa la quwwata illā billāh. Lā ilāha illallāhu, wa la na’budu illa iyyāh, Lahun-ni’matu, wa lahul-fadlu, wa lahuth-thana ‘ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dīn, Wa lau karihal-kāfirūn (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to celebrate Allāh's Greatness in those terms after every Solāh. [Related by Ahmad, al-Bukhari and Muslim]

6. Reaffirming the Tawhid and Allah’s Greatness

6.1.Recite : “Allāhumma la mani’ ‘alima a’tayta, wa la mu’ tiya lima mana’ta, wa la yañfa ‘dzal-jaddi minkal-jadd”

 Al-Mughirah bin Shu’bah (radiyallāhu’anhu) reported: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) at the conclusion of solāh used to say [Tahlilah]: "Lāilāha illallāhu wahdahu lā syarīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay ‘iñ Qadeer. Allāhumma la mani’ ‘alima a’tayta, wa la mu’ tiya lima mana’ta, wa la yañfa ‘dzal-jaddi minkal-jadd. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).'' [Recorded by Al-Bukhari and Muslim]

Commentary: “Al-Jaddu’’ means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The suplication quoted in this Hadith makes a special mention of His Oneness. We may alternate with this Tahlillah sometime.

7. Tawhid, Guidance and Protections.

Then recite Al-Fatihah, The Openning of Al-Baqārah, Ayat al-Kursi, the last two ayat of Al-Baqarah, silently, then for each of them to recite Qul Huwa Allāhu Ahad, Qul a’ūdzu bi Rabbil-Falaq and Qul a’ūdzu bi Rabbiñ-Nās [i.e., the last three surahs of the Qur’an] silently.  

After Solāh Maghrib and Fajar one should repeat Qul Huwa Allāhu Ahad, Qul a‘ūdzu bi Rabbil-Falaq and Qul a‘ūdzu bi Rabbiñ-Nās three times.

7.1.The Surah Fātihah (The Opener)

Al-Fatihah is a Du’ā (Prayer) to Allāh to seek him for guidance to the Straight Way.

Hadith regarding the virtues of Surah Al-Fātihah from Ibn ‘Abbās (radiyallāhu’anhu) which stated, “While Rasūlullāh (Sallallāhu ‘alayhi wasallam) was with Jibril [during Al-Isra’ and Mi’raj], he heard a noise from above. Jibril lifted his sight to the sky and said, ‘This is a door that was opened just now in heaven, and it was never opened before.’ An angel came down through the door to the Prophet (Sallallāhu ‘alayhi wasallam) and said, ‘Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fātihah) and the last Ayat in Surah Al-Baqarah. You will not read a letter of them, but you will be granted its benefit’.”' [Narrated by Muslim and An-Nasā’ie, and this is the wording collected by An-Nasā’ie]

Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “……It is the seven oft repeated, and the Magnificent Qur’ān I was given” [At-Tirmidzi; Tirmidzi said: “Surah Al-Fātihah is the foundation of the Qur’ān and it consists of the entire subject on it”]

(In the Name of Allāh, the Most Gracious, the Most Merciful)

 (All the praises and thanks be to Allāh, [2] the Lord [3] of the ‘alamīn (mankind, jinn and all that exists).)” [4]

 (The Most Gracious, the Most Merciful.)[5]

( The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)” [6]

” (You (Alone) we worship, [7] and You (Alone) we ask for help (for each and everything).)” 

 (Guide us to the Straight Way.)”  [9]

(The Way of those on whom You have bestowed Your Grace [10], not (the way) of those who
 incur Your wrath [11] (i.e. those who knew the Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow the Truth out of ignorance and error).”  [12], [13]. “Dhãllīn” must be recited in six harākat (i.e. Mad Lazim musaqqall) in order the Solāh to be valid

7.2.‘Ayat Kursi’

The sahih Hadith describes ‘Ayat Kursi’ as ‘the greatest Ayah in the Book of Allāh.’ Abu Umamah (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Allāh's Greatest Name, if He was supplicated with it, He answers the supplication…”; “It contains Allāh's Greatest Name; …Reciting for His Sustenance and Protection”. [At-Tirmidzi]

(Allāh - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.) [Al-Baqārah, 2:255]

7.3 - Ayat Al-Baqarah, 2: 285-286

(The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allāh, His Angels, His Books, and His Messengers. (They say) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).'')[Al-Baqārah, 2:285]

(Allāh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness; And have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.'')[Al-Baqārah, 2:286]

Abu Mas‘ūd Al-Ansari (radiyallāhu’anhu) narrated Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Whoever recites the last two ayat of Surah Al-Baqarah during the night, they shall suffice him” [Tirmidzi]

These two ayat recapitulated the basic articles of the Faith, just as they were enunciated at its beginning. It includes with a prayer which is very much needed much when encountering untold hardships in the propagation of the Guidance. It denotes beliefs, tawhid, imān, creed and good deeds, source of goodness and blessing, a regular recitation escapes the evil of Satan. [At-Tirmidzi]

Imām Ahmad in his book “Al-Musnad” and other related from ‘Uqbah bin ‘Āmir (radiyallāhu’anhu): “Rasūlullāh (Sallallāhu ‘alayhi wasallam) ordered him to recite the three last Surah of the Qur’an after every solāh.” Sheikh al-Albāni and Al-Arnaūd graded this Hadith as sound. 

7.4 - The Recite the ayah form Surah Ali-'Imran 

Shahidallahu annahu la ilahailla huwa walmala-ikatu waulul’ilmi qa-imanbilqisti la ilaha illa huwal’azīzu alhakīm

(Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise). [ Al-‘Imran 3:18 ]

Innaddīnaindallahil-islam.

(Indeed, the religion in the sight of Allah is Islam). [Al-‘Imran3:,19]

 

Quli allahumma malika almulkitu’ tilmulka man tasha u watanzi’ulmulka mimman tasha uwatuaizzu man tashau watuthillu man tasha’ Biyadika alkhayru innaka’aala kulli shay-iñ qadeer

(Say, "O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent). [Al-‘Imran , 3:26 ]

Tuliju allayla finnahariwatulijunnahara fillayli watukhriju alhayyaminalmayyiti watukhrijulmayyita mina alhayy’.Watarzuquman tashau bighayri hisāb

(You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account.) [Al-‘Imran, 3:27]

7.5. Surah Al-Ikhlas

Bismillāhir Rahmānir Raheem

(In the name of Allāh, the Compassionate, the Merciful).
112:1

Qul huwAllāhu Ahad

(Say, "He is Allah, [who is] One),

112:2

Allāhussamad

(Allah, the Eternal Refuge.)

112:3

Lam yalid walam yūlad

(He neither begets nor is born,)

112:4

Walam yakun lahu kufuwan Ahad

(Nor is there to Him any equivalent.)"

7.6.Surah Al-Falaq

Bismillāhir Rahmānir Raheem

(In the name of Allāh, the Compassionate, the Merciful.)

113:1

Qul a'ūdzu birabbilfalaq

Say, "I seek refuge in the Lord of daybreak

113:2

Min sharri ma khalaq

(From the evil of that which He created)

113:3

Wamin sharri ghasiqin idzawaqab

(And from the evil of darkness when it settles)

113:4

Wamin sharri nnaffathatifilūqad

(And from the evil of the blowers in knots)

113:5

Wamin sharri hasidin idza hasad

(And from the evil of an envier when he envies.)

7.7. Surah An-Nas

Bismillāhir Rahmānir Raheem

Qul aūdzu birabbinnas

(Say, "I seek refuge in the Lord of mankind),

114:2

Malikinnas

(The Sovereign of mankind).

114:3

Ilāhinnas

(The God of mankind),

114:4

Min sharrilwaswasil khannas

(From the evil of the retreating whisperer -)

114:5

Alladzee yuwaswisu fee sudūrinnas

(Who whispers [evil] into the breasts of mankind -)

114:6

Mina aljinnati wannas

(From among the jinn and mankind).

‘Abdullāh Ibn Khubaib (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam said to me: “Recite Surah Al-Ikhlas and Al-Mu‘āwwidhatain (Surah Al-Falaq and Surah An-Nas ) three times at dawn and dusk. It will suffice you in all respects.”' [Abu Dawud and At-Tirmidzi]  “Recite Surah Al-Ikhlās and Al-Mu‘awwidhatain (Surah Al-Falaq and Surah An-Nas) three times at dawn and dusk. ‘It will suffice you in all respects’” means that then one would not need any other recitation for the remembrance of Allāh. Moreover, by virtue of these three Surah Allāh will protect the reciter from every dangerous thing. In other Ahādith, it is stated that after lying in the bed, the Prophet (Sallallāhu ‘alayhi wasallam) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could. [Riyadh-us-Sāliheen]

8. Then Express Gratitude To Allāh

 “Allāhumma a ‘inni ‘alā dzikrika, Wa syukrika, Wa Husni ‘ibādatik.”

 (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).

Mu’adz Ibn Jabal (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) once held him by the hand and said: “O Mu’adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, Wa syukrika, wa husni ‘ibādatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).”[ Recorded by Abu Dawud; An-Nasā’ie]

Commentary: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) combined between gratitude and the mentioning of Allāh, because they are the means of attaining true felicity. It stresses the fact that one should seek the Help of Allāh for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) advises us to never forget to recite this invocation after every solāh.

Then the imām should turn to face the people if he was the imām, then the imām and the ma’mum, and similarly the one who performed solāh on his own should say:

9. Then say The Tasbih, Tahmid, Takbir and Tamjid. 

1. “Subhānallāh, Al-hamdu lillāh, and Allāhu Akbar” (thirty-three times, and followed by): “Lā ilāha illallāh wahdahu lā syarīka lah, lahul-mulk wa lahul-hamd wa huwa ‘ala kulli shay iñ qadīr. Lā hawla wa la quwwata illā billāhil-‘Adzeem.” 

or 2. Subhānallāh, Al-hamdu lillāh, Lā ilāha illallāh and Allāhu Akbar (Allāh is free from imperfection; Praise be to Allāh; There is no true god except Allāh; and Allāh is Greatest) twenty five times then followed with: ‘Lā- hawla-wa-lā-Quwwata illā-billāhil-‘Ali-yil ‘Azeem (There is no change of a condition nor power except by Allāh, The Most High, the Most Great) in the same manner’.”]. This mode look like no repetition, bur comprehensive as the Tahlillah is said earlier. 

3. Adding: “Subhānallāhi wa bihamdihi, Subhān-Allāhil-‘Adzeem” (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection) twenty times; 

a.Abu Hurayrah (radiyallāhu’anhu) reported Rasūlullāh (Sallallāhu ‘alayhiwasallam) said:"He who recites after every solāh: ‘Subhānallāh (Allāh is free from imperfection)’ thirty-three times; ‘Al-Hamdu lillāh (All the Praise be to Allāh)’ thirty-three times; ‘Allāhu Akbar (Allāh is Greatest)’ thirty-three times; and completes the hundred with: Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer (There is no true god except Allāh. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''[Recorded by Muslim]

Commentary: This mode of dzikir contain: ‘Subhānallāh (Allāh is free from imperfection)’ thirty-three times; ‘Al-Hamdu lillāh (All the Praise be to Allāh)’ thirty-three times; ‘Allāhu Akbar (Allāh is Greatest)’ thirty-three times; and completes the hundred with: Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shay iñ Qadeer; This mode is similar to the hadith narrated by ‘Ali.

b.‘Ali bin Abi Talib (radiyallāhu’anhu) narrated that he and Fātimah Az-Zahrah (radiyallāhu’anha) were seeking a servant to make their work easier. The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) refused and said to her, “Shall I tell you of something better than what you have asked for?” They said, “Certainly.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “These are words that were taught to me by Gabriel, (‘alayhissalam): At the end of every Solāh, Glorify Allāh (Subhānallāh)  ten times, Praise Him (Al-hamdulillāh) ten times and Extol His Greatness (Allāhu Akbar) ten times. When you go to bed, glorify Allāh (Subhānallāh) thirty-three times, praise Him (Al-hamdulillāh) thirty-three times and extol His greatness (Allāhu Akbar) thirty-four times.” ‘Ali (radiyallāhu’anhu) said, “By Allāh, I never neglected to do what the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) taught us.” [Recorded by Al-Bukhāri and Muslim] 

Commentary: The hadith indicate the combined mode of dzikir: Tasbih: Subhānallāh (Allāh is free from imperfection), ten times or thirty-three times; Tahmid: Al-hamdulillāh (All praise is due to Allāh), ten times or thirty-three times and Takbir: Allāhu Akbar (Allāh is the Greatest) ten times or thirty-four times, without following by Tahlillah.

c.‘Abdullah Ibn Mas’ud (radiyallāhu‘anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “I met Ibrāhīm (‘alayhissalam) on the Night of Ascension(Isrā’ and Al- Mi’raj), and he said to me: ‘O Muhammad! Conveys my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land, treeless plain and the seeds are: Subhānallāh, Al-hamdu lillāh, Lā ilāha illallāh and Allāhu Akbar (Allāh is free from imperfection; Praise be to Allāh; There is no true god except Allāh; and Allāh is Greatest).”' [At-Tirmidzi in his takhrij says: “Then say: ‘Lā- hawla-wa-lā-Quwwata illā-billāhil-‘Ali-yil ‘Azeem (There is no change of a condition nor power except by Allāh, The Most High, the Most Great) in the same manner’.”] [Recorded by At-Tirmidzi (3462)].

Commentary: The hadith indicate value of dzikir containing: ‘Subhānallāh (Glory be to Allāh); ‘Alhamdulillāh (Praise be to Allāh); ‘Lā ilā ha illallāh (There is no god but Allāh) ;and ‘Allāhu Akbar (Allāh is the Greatest). At-Tirmidzi in his takhrij suggests to be followed by the Tamjid (Treasure of Jannah).

d.Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: "The uttering of the [four] words: "Subhānallāh (Allāh is free from imperfection), Al-hamdu lillāh (All praise is due to Allāh), Lā ilāha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)'; is dearer to me than anything over which the sun rises.''[Recorded by Muslim]

e.Samurah Ibn Jundub (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “The dearest of words to Allāh are four: ‘Subhānallāh (Glory be to Allāh); ‘Alhamdulillāh (Praise be to Allāh); ‘Lā ilā ha illallāh (There is no god but Allāh); and ‘Allāhu Akbar(Allāh is the Greatest).’ It does not matter whichever of them you say first.” [Recorded by Muslim and An-Nasā’ie, He added, “They are part of the Qurān.”]

Commentary: 

i)The ‘uttering’ in the hadith of Hurayrah indicates doing dzikir. This Hadith highlights the fact that the formulas which mention Tasbih, Tahmid, Tahlil, and Takbir are highly meritorious words of dzikir by the Prophet (Sallallāhu ‘alayhi wasallam) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

ii) The hadith of Samurah indicates the dearest of four words to Allāh: "Subhānallāh (Allāh is free from imperfection), Al-hamdulillāh (All praise is due to Allāh), Lā ilāha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)'.  The term “you say” in hadith of Samurah also indicates Dzikirullāh. The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said that it does not matter whichever of them you say first. They are part of the Qurān.

iii) As such the four words are most pertinent to recite as much as possible without limitation in our daily life. It is a form of a free mode of the dzikir. As Imām At-Tirmidzi in his takhrij said that after saying the four words to add the ‘Tamjid’ saying: ‘‘Lā hawla wa lā quwwata illa billāh [il ‘ally yil ‘adzeem] (There is neither change of any condition nor power except by the will of Allāh [the the Greatest, the Most Magnificent])’. [Recorded by At-Tirmidzi (3462)]

f. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhum) narrated: A man saw in a dream that it was said to him: "What does your Prophet (Sallallāhu ‘alayhi wasallam) command you to do?" He said: "He commanded us following the Solāh to say Tasbih thirty-three times, and to say the Tahmid thirty-three times, and to say the Takbir thirty-four times, and that makes one-hundred." He was told: “Say the Tasbih twenty-five times and say the Tahmid twenty-five times and say the Takbir twenty-five times and say the Tahlil twenty-five times, and that will make one hundred.” The following morning he told the Prophet (Sallallāhu ‘alayhi wasallam) about it and the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Do what the Ansari said.”   [An-Nasa'ie, Eng Tran: Vol. 2, Book 13, Hadith 1351(Hasan)]

Commentary: The hadith indicates say Tasbih thirty-three times, and to say the Tahmid thirty-three times, and to say the Takbir thirty-four times, it also tells another mode of Dzikir similar to narration of Ibn Mas'ud, Abu Hurairah and Sumarah above saying: “Subhānallāh; Alhamdulillāh, Lāilaha llāh, Allāhu Akbar” is to be said twenty-five times each.  As Imām At-Tirmidzi in his takhrij said that following saying the four words: “Subhānallāh, Al-Hamdulillāh, Allāhu Akbar”, is to add the ‘Tamjid’: ‘‘Lā hawla wa lā quwwata illa billāh [il ‘ally yil ‘adzeem] (There is neither change of any condition nor power except by the will of Allāh [the the Greatest, the Most Magnificent])’. [Recorded by At-Tirmidzi (3462)]

g.Abu Hurayrah (radiyallāhu’anhu) narrated: “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say each of the following twenty-five times: ‘Subhānallāh, Al-Hamdu Lillāh, Allāhu Akbar” and “Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer (There is no god except Allāh, the One. He has no partner. His is the dominion, His is the praise, and He has power over all things.)’.” [Recorded by Al-Bukhari and Muslim] 

Commentary: This hadith indicate another formula of dzikir which includes the three words of: “Tasbih, Tahmid, and Takbir” recited for twenty-five times; and followed with Tahlilah: “Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer (There is no god except Allāh, the One. He has no partner. His is the dominion, His is the praise, and He has power over all things.)

h.Abu Musa Al-Ash’ari (radiyallāhu’anhu) narrated: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?” I said: “Yes, O Messenger of Allāh!”' Thereupon he (Sallallāhu ‘alayhi wasallam) said: “(Recite) ‘Lā hawla wa lā quwwata illa billāh’ (There is no change of a condition nor power except by the will of Allāh).'' [Recorded by Al-Bukhari and Muslim].

Commentary:In this Hadith the invocation Tamjid: “Lā hawla wa lā quwwata illa billāh”' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allāh, and this is very much liked by Allāh. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allāh and His Permission.

i. Sa’ad bin Abu Waqqas (radiyallāhu’anhu) reported: A bedouin came to the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) and said to him, “Teach me a few words to recite frequently.” Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Say: ‘Lā ilāha illallāhu wahdahu lā syarīka lah; Allāhu Akbar kabirañ, wal-hamdu lillāhi kathirañ wa Subhānallāhi Rabbil-‘Alameen; Wa Lā hawlā wa la quwwata illābillāhil-‘Azizil-Hakeem (There is no true god except Allāh the One and He has no partner with Him; Allāh is the Greatest and greatness is for Him. All praise is due to Him. Glory to Allāh, the Rabb of the universe ; And there is no might and power but that of Allāh, the All-Powerful and the All-Wise)’.” The bedouin said: “All of these for my Rabb. But what is for me?”' Thereupon he (Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “You should say: ‘Allāhummaghfir li, Warhamni, Wahdini, Warzuqni (O Allāh! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)’.”[Recorded by Muslim]

Commentary:  The narration is very similar to Sumarah, Hurairah, Ibn Mas'ud, Umm Hani and Abu Dzarr. Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) advice us to recite frequently another variant of Tamjid and to make dzikir of Seeking Allāh’s Mercy.

j. Ibn ‘Abbās (radiyallāhu’anhu) narrated: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) used to say in the “Sitting between the two Sujud”: “Rabbighfirli, Warhamni, [Wajburni, Warfa’ni], Wahdini, Wa‘āfini, Warzuqni, [Wa’fu’anni] (O my Lord! Forgive me; have mercy on me; [strengthen me; raise my rank;] guide me; [and bestow good health;] sustain me, [and Pardon me]), Three times”. [Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and Dhahabi agreed].

Commentary:  It is a Sunnah a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), to recite dzikir of Seeking Allāh’s Mercy in the “Sitting between the two Sujud.

k.In a narration from Abu Hurayrah (radiyallāhu’anhu), who reported: Allāh's Messenger (Sallallāhu ‘alayhi wasallam) said:  “Allāh (Subhānahu wata‘ala) have Supernumerary Angels who rove about seeking out gatherings in which Allāh's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven.”

The Allāh's Messenger (Sallallāhu ‘alayhi wasallam) said:  “Then Allāh asks them - [though] He is most knowing about them: ‘Where have you come from?' And the angel say: ‘We have come from some servants of Yours on Earth: They were glorifying You (i.e.Tasbih: Subhānallāh), Exalting you (i.e.Takbir: Allāhu Akbar), Witnessing that there is no god but You (i.e. Tahlil: Lāilaha illa llāh), praising You (i.e.Tahmid: Al-Hamdu lillāh), and asking [favours: mercy and forgiveness] of You.’

Allāh says: ‘And what did they ask of Me?’ The angels say: ‘They asked of You Your Paradise.’ Allāh says: ‘And have they seen My Paradise?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Paradise!’  The angels say: 'And they asked for protection of You. ‘Allāh says:  ‘From what do they ask protection of Me?’ They say: ‘From Your Hell-fire, O Lord.’  Allāh says: ‘And have they seen My Hell-fire?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Hell-fire!’

The angels say: ‘And they asked for Your forgiveness (i.e.Istighfar).’” The Allāh's Messenger (Sallallāhu ‘alayhi wasallam) said: “Then Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.’”

The Allāh's Messenger (Sallallāhu ‘alayhi wasallam) said: “The angels say: ‘O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them.’”  The Allāh's Messenger (Sallallāhu ‘alayhi wasallam) said: “And Allāh (Subhānahu wata‘ala) says: ‘and to him [too] I have given forgiveness: he who sits with such people shall not suffer.’”

[Recorded by Muslim, Al-Bukhari, At-Tirmidzi, and An-Nasa’ie]

Commentary:

The hadith indicate the benefit of dzikirullah in an assembly consists of “Tasbih (Subhānallāh), Tahmid (Al-Hamdu Lillāh), Takbir (Allāhu Akbar), Tahlil (Lā ilāha illallāh), which is followed by seeking for Allāh’s Favours: Forgiveness, Jannah and Protection from An-Narr. In this hadith Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection

It also indicates assemblies that contain the mentioning of Allāh are the assemblies attended by the angels. It implies that those of forgetfulness and heedlessness of Allāh is the assemblies of the devils. Everyone selects his counterpart, whether angelic or devilish.

l.Umm Hani (radiyallāhu’anha) a cousin of Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) reported, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) passed by me one day and I said: ‘O Messenger of Allāh! I am old and weak, so command me something I can do sitting. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Say ‘Subhānallāh (Glory be to Allāh)’ a hundred times: it is equal to a hundred slaves of the descendants of Isma’il you set free. Say ‘Alhamdulillāh (Praise be to Allāh) a hundred times: it is equal to a hundred horses saddled and bridled and ridden in the Way of Allāh. Say ‘Allāhu Akbar (Allāh is the Greatest)’a hundred times: it is equal to a hundred camels garlanded and facing qiblah. Say‘Lā ilāha illallāh (There is no god but Allāh)’ a hundred times. (I think Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said) It fills up what is between heaven and earth. On that day no one will have a better action presented that which will be presented for you unless he brings the like of what you bring.’” [Recorded by Ahmad, At-Tabarāni and Al-Bayhaqi]

Commentary: This hadith is almost similar to the above indicate the mode dzikir and its benefits as well as values of saying a hundred times of: "Tasbih: Subhānallāh (Allāh is free from imperfection), Tahmid: Al-hamdulillāh (All praise is due to Allāh), Tahlil: Lāilāha illallāh (There is no true god except Allāh) and Takbir: Allāhu Akbar (Allāh is the Greatest)'.

m.Abu Dzarr Al-Ghifari (radiyallāhu’anhu) narrated that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “For every bone of the son of Adam a charity must be given each day. Every Tasbihah [Subhānallāh (Glory be to Allāh)] is a Sadaqah (charity), every Tahmidah [Al-hamdu Lillāh (Praise be to Allāh)] is a Sadaqah, every Tahlilah [Lā ilāha ill-Allāh (There is no god but Allāh)] is a Sadaqah, every Takbirah [Allāhu Akbar (Allāh is Most Great)] is a Sadaqah, enjoining what is good is a Sadaqah, forbidding what is evil is a Sadaqah, and two rak’at offered in the mid-morning (Duha) is most rewarding.” [Recorded by Muslim, 720]

n.Abu Dzarr al-Ghifari (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Sadāqah is for every person every day the sun raises.” I said: “O Messenger of Allāh! What do we give Sadāqah if we do not possess property?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “The doors of Sadaqah are Takbir (i.e. to say:  Allāhu Akbar (Allāh is Greatest); Subhān Allāh (Allāh is exalted High); Al-hamdulillāh (All praise is for Allāh); Lā ilaha illallāh (There is no god other than Allāh); Astaghfirullāh (I seek forgiveness from Allāh); enjoining good; forbidding evil. These are all the doors of Sadaqah from you which is prescribed for you, and there is a reward for you even in sex with your wife.”[Recorded by Ahmad and Ibn Hibban]

o.Abu Hurayrah (radiyallāhu‘anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who utters a hundred times in a day [another narration: morning and in the evening] these words: ‘Lā ilāha illallāhu wahdahu la syarīka lah, lahul-mulku wa lahul-hamd, wa Huwa ‘ala kulli shay iñ Qadeer’ (There is no true god except Allāh. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent.); He will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him.  And he who utters: ‘Subhānallāhi Wa bihamdihi, Subhānallāhil-‘Adzeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection)’ one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.'' [Recorded by Al-Bukhāri and Muslim]

Commentary:  This Hadith indicate another mode of Dzikir and the benefit of saying Tamjid and Tasbih and Tahmid; Tasbih and Takbir one hundred times daily; his sins will be obliterated even if they are equal to the extent of the foam of the ocean. The sins mean minor sins and those which do not relate to the rights of people. This point has already been elaborated in the preceding Ahadith.

p.Abu Hurayrah (radiyallāhu’anhu) also reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who recites in the morning and in the evening the statement: ‘Subhānallāhi wa bihamdihi, Subhān-Allāhil-‘Adzeem (Glory is to Allāh and to Him is the Praise, Glory is to Allāh, the Greatest Devoid of imperfection)’ one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.” [Recorded by Muslim]

Commentary: This is one of the modes of dzikir which glorifies, praises and glorifies, extols Allāh Almighty similar to Tasbih, Tahmid and Tasbih, Takbir one hundred times a day. It is most simple but rewarding than what was expected on the Day of Resurrection.

q.Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: ‘Subhānallāhi wa bihamdihi, Subhān-Allāhil-‘Azeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Supreme, devoid of imperfection)'.'' [Recorded by Al-Bukhari and Muslim]

Commentary: The Hadith affirms that man’s actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allāh will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allāh is Capable of weighing things without even their physical form. The hadith indicates the formula of the dzikir containing Tasbih, Tahmid and Takbir which its utterance is very easy, but will prove weighty, when actions will be cast into the Balance on the Day of Judgement. Thus every Muslim should siege every opportunity to make it a practice to repeat them frequently and as much as possible. 

q.Juwairiyah bint Al-Harith (radiyallāhu‘anha) reported, the Mother of the Believers: Rasūlullāh (Sallallāhu ‘alayhi wasallam) came out from my apartment in the morning as I was busy in performing Solah Fajar. He came back in the forenoon and found me sitting there. Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon Rasūlullāh (Sallallāhu ‘alayhi wa sallam)said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhānallāhi wa bihamdihi, ‘adada khalqihi, wa rida nafsihi, wa zinata ‘arshihi, wa midada kalimatih. [Allāh is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''[This is recorded by Muslim]. The recitation of the words is highly meritorious and rewarding because they are full of Praise and Glorification of Allāh. The two later Dzikir appropriate for Dhuha and After ‘Asar.

9.1.Words Allāh Loves Most

On the basis of the narrations of from Abu Hurayrah, ‘Abdullah Ibn Mas’ud, Ali ibn Abu Talib, Abu Dzarr al-Ghifari, Abu Ayyub Al-Ansari, Ka’ab bin ‘Ujrah, Abu Malik Al-Ash’ari, Abu Musa Al-Ash’ari, Sa’ad bin Abu Waqqas, Al-Mughirah bin Shu’bah, Jabir bin ‘Abdullāh (radiyallāhu’anhum), Umm Hani (radiyallāhu’anha) those were the  the words  most love by Allāh to be recited in Dzikir.

9.2.Modes of Dzikirullāh.

As recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie,  there are several modes of doing Dzikir:

1. Tasbih, Tahmid, and Takbir; each 10 times; followed with Tahlillāh;

2. Tasbih, Tahmid, and Takbir each 25 times, followed with Tahlillāh;

3. Tasbih, Tahmid, and Takbir each 33 times; followed by Tahlillāh;

4. Tasbih, 33 times Tahmid, 33 times and Takbir 34 times; followed by Tahlillāh;

5. Tasbih, Tahmid, Tahlil, and Takbir, each 25 times; and add the Tamjid;

6. Tasbih, Tahmid, Tahlil, and Takbir each 100 times; and add the Tamjid;

7. Tasbih, Tahmid, Tahlil and Takbir, as much as possible; and add the Tamjid;

8. Tahlil;

9.Tasbih, Tahmid and Tasbih, Takbir: ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem’;

10.Tahlillāh, 10 times;

11.Tahlillāh, 100 times and Tasbih, Tahmid and Tasbih, Takbir 100 times.

Commentary:

a.One of comprehensive and rewarding mode on the Day of Resurrection is to recite: “Subhānallāh, Wal-Hamdulillāh, Wa Lā Illāha Ilallāh, Wallāhu Akbar, for twenty five times. Then, recites the Tamjid: ‘Lā- hawla-wa-lā-Quwwata illā-billāhil-‘Ali-yil ‘Azeem (There is no change of a condition or power except by the will of Allāh, The Most High, the Most Supreme)’.” It is most rewarding to recite it frequently and abundantly.

b.As we are highly encouraged to revive the Sunnah we should alternate between the various modes. We should alternate between the various modes. 

c.A narration from ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu), who said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) counting them on [the fingers of] the right hand.” [Recorded by Abu Dawud and At-Tirmidzi]

d.The Sunnah is for the imām, the person who solāh on his own and the person who followed behind an imam to recite out these adhkār after every obligatory solāh in a moderate voice that is not too loud, in an ordinary tone. It is proven in Al-Sahīhayn from Ibn ‘Abbās (radiyallāhu’anhu) that raising the voice in dzikir when the people have finished the obligatory solāh was what was done at the time of the Prophet (Sallallāhu ‘alayhi wasallam). Ibn ‘Abbās (radiyallāhu’anhu) said: I would know that they had finished when I heard that [i.e reciting the dzikir].

e.It is not the Sunnah to recite out loud in unison; rather each person should recite to himself without paying attention to the voice of anyone else, because reciting dzikir in unison is an innovation for which there is no basis in Islam. 

10.Protection against Every Kind of Harm

“Bismillahil-ladzi la yadurru ma ‘as-mihi shay’un filardi wa la fis-sama’, wa Huwas-Sami ‘ul- ‘Aleem” 
(In the Name of Allāh, with Whose Name, there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing).

‘Uthman bin ‘Affan (radiyallāhu‘anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallām)  said, "He who recites three times every Fajar and Maghrib: “Bismillahil-ladzi la yadurru ma ‘as-mihi shay’un filardi wa la fis-sama i', wa Huwas-Sami ‘ul- ‘Aleem” (In the Name of Allāh, with Whose Name, there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),' nothing will harm him.''  [Abu Dawud and At-Tirmidzi].  

Commentary: The supplication cited in this Hadith means that "I seek the Protection of Allāh by means of which one can save him from every vice, whether it is an animal or man, a jinn or Shaytan because He is All-Aware of everyone's condition and Capable of hearing everybody’s petition. He who comes in His Protection none can harm him, except that which He wills.'' [Riyadh-us-Sāliheen]

Then recite the Du’as: The Dzikir and Du’ā should be done quickly after Solātul Maghrib in order to catch the Sunnah Al-Rawatib due to its merits and benefit.

Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi baitihi wasahbihi ajmaeen (Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

[Adapted from Islam Question and Answer (Fatwa No: 131850)]

See: Du’ā recited after the Solāh; 

See: Dzikir dan Wirid selepas Solāh; See: The Essence of Surah Al-Fatihāh; See: Ayatul Kursi;  See: Virtues of Al-Baqarah, 2: 285-286; See: Sūrah Al-Ikhlās;  See: Du’a recited in Solāh