Q: In Bahishti Zewar it states:
6. On completing the salaat, both the hands should be raised up to the chest and dua to Allah Ta'ala should be made for oneself. And if he is an imam, he should make dua for all those following him as well. On completing the dua, both hands should be passed over the face. The muqtadis could make their individual duas or, if they can hear the dua of the imam, they could say aameen to it.
7. One should not make very lengthy duas after those salaats that are followed by sunnah salaats, eg. zuhr, maghrib and esha. The person should make a brief dua and occupy himself with the sunnah salaats. One could lengthen the duas for as long as one wishes for those salaats that are not followed by sunnah salaats, such as the fajr and asr salaats. If the person is the imam, he should turn towards his right or left, facing the muqtadis. Thereafter, he should make the dua on condition that there is no masbuq facing him.
8. It is preferable to read the following after the fard salaat:
'Astaghfirullah'allazi la ilaha illa huwal hayyal kayyuma wa atubu ilayh', three times, aayatul kursi, Surah Ikhlaas, Surah al-Falaq, Surah an-Naas, 33 times Sub'haanallah, 33 times Alhamdolillah, and 34 times Allahu Akbar. All this is on the condition that there is no sunnah after the fard salaat. If there is, then it will be preferable to recite these duas after the sunnah salaat.
According to this:
- One should after completing Fard salaat immediately raise hands and make a short dua.
- Everything what is stated in point #8 will be read after the sunnah salaat in case there is a rawatib sunnah salaat after the Fard salaat.
As far as i have read this matter in the classic Fiqh books of the Hanafi madhab the above method is in contradiction with it.
This is stated in the Hanafi work Maraqi al Falah:
Section 14 – Remembrances after the Obligatory Prayer
It is sunna to stand to perform the sunnas that follow and are connected to the obligatory prayer. However, it is recommended to separate between them as he, upon him be peace and blessings, when uttering salaam would remain for the extent of saying, “Allah, You are peace, from You is peace, and to You returns peace. You are exalted through Yourself above all else, O You of Majesty and Beneficence.”1 He then stands for the sunna. Kamal said that this is the remembrance from which the sunnas are delayed that has been established from him, upon him be peace and blessings, and with it he separates between them and the obligatory prayer. I say that perhaps what is meant is other than that which has also been established after sunset whilst his legs were folded “There is no god except Allah … ” and after Friday reciting al-Fatiha and the protectors seven times each.
Kamal mentions from Shams Aimma Halawani who said that there is no problem in reciting litanies between the obligatory prayer and sunna. Therefore, it is better to delay the litanies after the sunna by which offence is negated. This opposes that which is mentioned in Ikhtiyar that it is offensive to sit after it and supplicate for every prayer that is followed by a sunna. In fact, he should perform the sunna so that he does not separate between the sunna and the prescribed prayer. It is narrated from ‘Aisha that the Prophet, upon him be peace and blessings, used to sit for the extent of saying, “Allah, You are peace …”, as has preceded. Thus, he does not increase on it or on its amount. Kamal then said that separating with the remembrances that are regularly practised in mosques in our time by reciting the chair verse, glorifications and its sisters thirty three times, and other than these is not established from him, upon him be peace and blessings. His statement, upon him be peace and blessings, to the poor migrants “glorify, utter takbir, and praise after each prayer … ”2 does not necessitate that they be connected to the obligatory prayer but that they be after the sunna without doing anything that is unconnected to the prayer. By this, it is valid to be considered after it. We have indicated that if he talks excessively, eats, or drinks between the obligatory prayer and the sunna, it is not invalid but its reward decreases – this is the most correct position.
It is best to perform sunnas in any manner that is most distant from showing off and focuses sincerity the most, whether at home or elsewhere.
It is recommended that the imam, after his salaam, turn to the right of the direction of prayer for the optional prayer that follows the obligatory prayer. This is the direction opposite to his right, i.e. the right of the person facing the direction of prayer, because the right of the opposing direction is the left of the person facing the direction of prayer. This is because the right has virtue, so that it will remove any confusion by imagining that he is in the obligatory prayer – likewise for the worshippers3 – and thus following him, and to increase his witnesses because it is narrated that the place of the worshipper testifies for him on Judgement Day.
It is recommended that he turns around and faces the people if he wishes after the optional prayer and after the obligatory prayer that has no optional prayer after it as long as there is no worshipper in facing him. This is because of that which is in the two authentic collections that “the Prophet, upon him be peace and blessings, when he prayed would turn towards us with his face.”4 If the imam wishes he turns from his left and has the direction of prayer on his right and if he wishes he turns from his right and has the direction of prayer on his left. This is better because of that which is in Muslim, “When we prayed behind the Messenger of Allah, upon him be peace and blessings, we would love to be on his right so that he would turn towards us with his face.”5 If he wishes he leaves for his needs. He, Exalted is He, says, “And when the prayer is ended, then disperse in the land and seek of Allah’s favour”6 – the order is for permissibility. Majm’a Riwayat mentions that when he finishes his prayer, if he wishes, he reads his litany sitting and if he wishes, he reads it standing.
They ask forgiveness of Allah who is exalted above all limitations thrice because of the statement of Thawban, “The Messenger of Allah, upon him be peace and blessings, would on completing his prayer ask forgiveness of Allah, Exalted is He, thrice and say, “Allah, You are peace and from You is peace. You are exalted through Yourself above all else, O You of Majesty and Beneficence.”” – Muslim narrated it.7 He, upon him be peace and blessings, said, “Whoever asks forgiveness of Allah, Exalted is He, after each prayer thrice by saying, “I ask forgiveness of Allah besides whom there is no god, the Living, the Sustainer, and I turn to Him”, his sins are forgiven even if he is fleeing from battle.”
They then recite the chair verse because of the statement of the Prophet, upon him be blessings peace and blessings, “Whoever recites the chair verse after every prayer only death prevents him from entering Heaven. Whoever recites it on laying down Allah will secure his home, his neighbour’s home, and the people of the surrounding homes.”
They then recite the protectors because of the statement of ‘Uqba ibn ‘Amir, Allah be pleased with him, “The Messenger of Allah, upon him be peace and blessings, instructed me to recite the protectors after each prayer.”
They then glorify Allah thirty three times, praise Him likewise thirty three times, and utter takbir likewise thirty three times. They then utter, to complete the hundred, “There is no god but Allah, alone, without partner. His is the dominion, His is the praise and He has power over all things.” This is because of his statement, upon him be peace and blessings, “Whoever glorifies Allah after each prayer thirty three times, praises Allah, Exalted is He, thirty three times, and utters takbir thirty three times that is ninety nine – he then said – the complete hundred is, “There is no god but Allah, alone, without partner. His is the dominion, His is the praise and He has power over all things.” his sins will be forgiven even if they are like sea foam.” – Muslim narrated it. The tradition of the poor migrants that we have previously mentioned is an indication the same.
They then supplicate for themselves and the Muslims with the transmitted comprehensive supplications because of the statement of Abu Umama, “It was said, “Messenger of Allah, which supplication is most heard?” He said, “The middle of the night end and after the prescribed prayers.”” The Prophet, upon him be peace and blessings, also said, “Mu’adh, by Allah, I love you. I advise you, Mu’adh, not to leave after every prayer to say, “Allah, assist me in your remembrance, your thanks, and worshipping you well.”” Whilst supplicating they raise their hands parallel to their chests with their palms next to their faces with humility and tranquillity. They then conclude with His statement, Exalted is He, “Transcendent is your Lord, the Lord of Might beyond that they describe” because of the statement of ‘Ali, Allah be pleased with him, “Whoever loves to take the most complete allocation of reward on Judgement Day should have his final words on leaving his gathering, “Transcendent is your Lord”.” The Messenger of Allah, upon him be peace and blessings, also said, “Whoever says after every prayer, “Transcendent is your Lord” thrice has taken the most complete allocation of reward.” They then wipe their faces with their hands at the end of it because of his statement, upon him be peace and blessings, “When you supplicate to Allah, supplicate with your palms and do not supplicate with the back of them. When you have finished, wipe your face with them.” He, upon him be peace and blessings, on raising his hands in supplication would not lower them – and in a narration, he would not return them – until he had wiped his face with them.”
Allah, Exalted is He, is the facilitator.
A: Both are permissible and in accordance to the sunnah.
ويكره تأخير السنة إلا بقدر اللهم أنت السلام الخ قال الحلواني لا بأس بالفصل بالأوراد واختاره الكمال قال الحلبي إن أريد بالكراهة التنزيهية ارتفع الخلاف
قال الشامي في رد المحتار : قوله ( واختاره الكمال ) فيه أن الذي اختاره الكمال هو الأول وهو قول البقالي ورد ما في شرح الشهيد من أن القيام إلى السنة متصلا بالفرض مسنون ثم قال وعندي أن قول الحلواني لا بأس لا يعارض القولين لأن المشهور في هذه العبارة كون خلافه أولى فكان معناها أن الأولى أن لا يقرأ قبل السنة ولعل فعل لا بأس فأفاد عدم سقوط السنة بذلك حتى إذا صلى بعد الأوراد تقع سنة لا على وجه السنة ولذا قالوا لو تكلم بعض الفرض لا تسقط لكن ثوابها أقل فلا أقل من كون قراءة الأوراد لا تسقطها وتبعه على ذلك تلميذه في الحلية وقال فتحمل الكراهة في قول البقالي على التنزيهية لعدم دليل التحريمية حتى لو صلاها بعد الأوراد تقع سنة مؤداة لكن لا في وقتها المسنون ثم قال وأفاد شيخنا أن الكلام فيما إذا صلى السنة في محل الفرض لاتفاق كلمة المشايخ على أن الأفضل في السنن حتى سنة المغرب المنزل أي فلا يكره الفصل بمسافة الطريق قوله ( قال الحلبي الخ ) هو عين ما قاله الكمال في كلام الحلواني من عدم المعارضة ط ( رد المحتار 1/ 530)
Answered by: