The Statement on the Hadiths of the Dhikr of Tasbih, Tahmid, Takbir, and Tahlil After Every Prayer
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The Shaykh : The Shaykh said: The Messenger of Allah (peace and blessings be upon him) said: , Did you do this?
The questioner : What is this action called...?
The Shaykh : ... Do not deviate from the answer.
The questioner : My question is about the answer itself.
The Shaykh : No, what gives you this cleverness to make the question the answer? Did you do it: Subhan Allah (Glory be to Allah) thirty-three times, Alhamdulillah (Praise be to Allah) thirty-three times, and Allahu Akbar (Allah is the Greatest) thirty-three times, and the Tahlil is one; did you do this?
The questioner : Each one individually, no, but collectively I did it; I said Subhan Allah, Alhamdulillah, and Allahu Akbar thirty-three times, then I concluded it with La ilaha illa Allah (There is no god but Allah); meaning I did it, but it was not a total, whereas based on the action, I did it.
The Shaykh : Okay; what comes to mind from the hadith? What comes to mind?
The questioner : That it is individual.
The Shaykh : That is the intention. Then we have a second hadith. The hadith is narrated—and peace, mercy, and blessings of Allah be upon you—it is narrated in Sunan al-Nasa'i through the route of two Companions, one of whom is Ibn Umar, and the other I have forgotten now. The important thing is that the hadith says: A man saw in a dream a person who said to him: What did the Messenger of Allah (peace and blessings be upon him and his family) teach you? He mentioned the routine we mentioned earlier from the hadith of Abu Hurayrah. Then he said—the one seen in the dream said to the one who saw the dream—: Make twenty-five of each of them; that is: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar. So if you say: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar, that is one time. Twenty-five of each of them; what is the total?
The questioner : One hundred.
The Shaykh : Okay; this is the second hadith, and its completion is that the one who saw the dream came to the Prophet (peace and blessings be upon him) and related the story to him, so he said (peace and blessings be upon him):. Therefore, I was surprised that you did not act according to the first hadith nor the second hadith. The first hadith: Whoever says: Bulugh al-Maram 2:217 Subhan Allah, Subhan Allah, until the end of it, to the end of the hadith. And you did not combine them as the one seen in the dream said: Make twenty-five of each of them, and they are four phrases: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar. Therefore, this form requires a text raised to the Prophet (peace and blessings be upon him and his family). And this is the least I can say: First: I do not recall it, and I recall these two types, and each of them is contrary to what I heard from you. This is one. The other—and perhaps it is more important than the first—why did you confuse me?
The questioner : ... .
The Shaykh: Huh?
Another questioner : Raising the voice in dhikr, what is the Sunnah, O Shaykh?
The Shaykh : The Sunnah is that you raise your voice with "Subhan Allah, Alhamdulillah...?!"
The questioner : In a hadith that was reported, it was said: Whoever says: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar... And I remember that Ibn al-Qayyim mentioned it in "Al-Zad," but "Al-Zad" is not here.
The Shaykh : ... Look at what... If the hadith is raised and authentic; then this would be a third aspect. But which aspect is the most complete? The last question comes: Which aspect is the most complete? It is the one that was seen in the dream and the dream was related to the Messenger, and he said:.
The questioner : My intention, O Shaykh, is that it is not more complete... that he does this sometimes and this sometimes and this sometimes; is he applying the Sunnah?
The Shaykh : No problem; we are asking which is better? We are not saying whether it is permissible to do this sometimes and this sometimes and this sometimes; meaning, do you think the general people have this kind of activity? Meaning, as came from the hadith of Abu Hurayrah in the story of Dhu al-Yadayn, do you remember the story of Dhu al-Yadayn? Abu Hurayrah (may Allah be pleased with him) said: While we were praying behind the Prophet (peace and blessings be upon him) the 'Asr prayer; when he said the taslim after two rak'ahs, then he went (peace be upon him) and went far with the prayer, and placed one of his feet on the other, so a man called Dhu al-Yadayn said: O Messenger of Allah, did the prayer become short or did you forget? He said:Sunan an-Nasa'i 1141Sahih (Darussalam). He said: Yes, it was; I prayed two rak'ahs. So he looked (peace and blessings be upon him) at his companions, among them were Abu Bakr and Umar, and said: . They said: Yes. So he returned to his place and came with the two rak'ahs, then he prostrated the two prostrations of forgetfulness, then he said the taslim.
The Shaykh: The point of the story: When he said the taslim at the head of the two rak'ahs, he went out... here is the point; meaning, as if they did not believe that the four-rak'ah prayer became two... he ran before the others. Do you think these people have this, even though these are Companions? So what do you say about the later ones like us? Do they have this activity in maintaining all the adhkar? So he memorizes this and this and this; so that he brings this once and this once and this once? Then the general people, if you tell them: Maintain a routine from these routines as you did, they will say about us in Syria: "May his good be multiplied," do you know how? So the research in the question was: what is better of these types? The first type is in Sahih Muslim, and the second is in Sunan al-Nasa'i with two authentic chains, the third type I do not recall now, but suppose it is authentic; but which is better? The best is that it is said:, meaning that the vision was a vision of an angel, and that a new legislation came that the Messenger (peace be upon him) approved with his command; so do that then. But the big problem remains that you confused me; how do we treat this now?
Whoever says after every prayer: Subhan Allah thirty-three times, and praises Allah thirty-three times, and magnifies Allah thirty-three times, then says to complete the hundred: La ilaha illa Allah wahdahu la sharika lah, lahul-mulk wa lahul-hamd, wa huwa 'ala kulli shay'in qadir, his sins will be forgiven even if they are like the foam of the sea
من قال دبر كلَّ صلاة : سبحان الله ثلاثًا وثلاثين ، وحمد الله ثلاثًا وثلاثين ، وكبَّر الله ثلاثًا وثلاثين ، ثم قال تمام المئة : لا إله إلا الله وحده لا شريك له ، له الملك وله الحمد ، وهو على كل شيء قدير غفرت له ذنوبه وإن كانت مثل زبد البحرThe questioner : What is this action called...?
The Shaykh : ... Do not deviate from the answer.
The questioner : My question is about the answer itself.
The Shaykh : No, what gives you this cleverness to make the question the answer? Did you do it: Subhan Allah (Glory be to Allah) thirty-three times, Alhamdulillah (Praise be to Allah) thirty-three times, and Allahu Akbar (Allah is the Greatest) thirty-three times, and the Tahlil is one; did you do this?
The questioner : Each one individually, no, but collectively I did it; I said Subhan Allah, Alhamdulillah, and Allahu Akbar thirty-three times, then I concluded it with La ilaha illa Allah (There is no god but Allah); meaning I did it, but it was not a total, whereas based on the action, I did it.
The Shaykh : Okay; what comes to mind from the hadith? What comes to mind?
The questioner : That it is individual.
The Shaykh : That is the intention. Then we have a second hadith. The hadith is narrated—and peace, mercy, and blessings of Allah be upon you—it is narrated in Sunan al-Nasa'i through the route of two Companions, one of whom is Ibn Umar, and the other I have forgotten now. The important thing is that the hadith says: A man saw in a dream a person who said to him: What did the Messenger of Allah (peace and blessings be upon him and his family) teach you? He mentioned the routine we mentioned earlier from the hadith of Abu Hurayrah. Then he said—the one seen in the dream said to the one who saw the dream—: Make twenty-five of each of them; that is: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar. So if you say: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar, that is one time. Twenty-five of each of them; what is the total?
The questioner : One hundred.
The Shaykh : Okay; this is the second hadith, and its completion is that the one who saw the dream came to the Prophet (peace and blessings be upon him) and related the story to him, so he said (peace and blessings be upon him):
Then do it.
فافعلوا إذًاWhoever glorifies Allah (by saying Subhan-Allah) after every Salat (prayer) thirty-three times
من سبَّح الله دبر كل صلاة ثلاثًا وثلاثينThe questioner : ... .
The Shaykh: Huh?
Another questioner : Raising the voice in dhikr, what is the Sunnah, O Shaykh?
The Shaykh : The Sunnah is that you raise your voice with "Subhan Allah, Alhamdulillah...?!"
The questioner : In a hadith that was reported, it was said: Whoever says: Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar... And I remember that Ibn al-Qayyim mentioned it in "Al-Zad," but "Al-Zad" is not here.
The Shaykh : ... Look at what... If the hadith is raised and authentic; then this would be a third aspect. But which aspect is the most complete? The last question comes: Which aspect is the most complete? It is the one that was seen in the dream and the dream was related to the Messenger, and he said:
Then do it.
فافعلوا إذًاThe questioner : My intention, O Shaykh, is that it is not more complete... that he does this sometimes and this sometimes and this sometimes; is he applying the Sunnah?
The Shaykh : No problem; we are asking which is better? We are not saying whether it is permissible to do this sometimes and this sometimes and this sometimes; meaning, do you think the general people have this kind of activity? Meaning, as came from the hadith of Abu Hurayrah in the story of Dhu al-Yadayn, do you remember the story of Dhu al-Yadayn? Abu Hurayrah (may Allah be pleased with him) said: While we were praying behind the Prophet (peace and blessings be upon him) the 'Asr prayer; when he said the taslim after two rak'ahs, then he went (peace be upon him) and went far with the prayer, and placed one of his feet on the other, so a man called Dhu al-Yadayn said: O Messenger of Allah, did the prayer become short or did you forget? He said:
No such thing happened
كل ذلك لم يكنDid the man with the two hands tell the truth?!
أَصَدَقَ ذو اليدين ؟!The Shaykh: The point of the story: When he said the taslim at the head of the two rak'ahs, he went out... here is the point; meaning, as if they did not believe that the four-rak'ah prayer became two... he ran before the others. Do you think these people have this, even though these are Companions? So what do you say about the later ones like us? Do they have this activity in maintaining all the adhkar? So he memorizes this and this and this; so that he brings this once and this once and this once? Then the general people, if you tell them: Maintain a routine from these routines as you did, they will say about us in Syria: "May his good be multiplied," do you know how? So the research in the question was: what is better of these types? The first type is in Sahih Muslim, and the second is in Sunan al-Nasa'i with two authentic chains, the third type I do not recall now, but suppose it is authentic; but which is better? The best is that it is said:
Then do it.
فافعلوا إذًا
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.