Dhikr and Duas After Prayer: Key Differences & Authentic Practices

Understanding Dhikr and Duas After Prayer: Key Differences and Authentic Practices

Difference between “Dhikr” and “Dua”:

Generally, the terms “Dhikr” and “Dua” are not differentiated and “Dhikr” is often referred to as “Dua.” However, there is a distinction: “Dhikr” refers to words that praise and glorify Allah, while “Dua” refers to words in which a person asks Allah for something. (Although sometimes both terms are used interchangeably, they do have different meanings.)

Having clarified this difference, it should be noted that there is no specific “Dua” after the prayer that is proven from the Prophet Muhammad (peace be upon him), but only “Azkaar” (remembrances) after the prayer are authentically reported from him.

Furthermore, the Prophet (peace be upon him) taught to make as many Duas as possible during the final part of the Tashahhud in the prayer [Sahih Muslim, Hadith 968]. However, there is no narration in which the Prophet (peace be upon him) is reported to have made a specific Dua after the prayer, or that he taught anyone to do so. On the contrary, what is authentically reported from the Prophet (peace be upon him) after the prayer is the recitation of “Azkaar” (remembrances).

It could be said that the supplication of seeking forgiveness (Istighfar) is a Dua, and its place is after the prayer. But the words with which this Istighfar is recited are mostly part of Dhikr, meaning it is, in fact, a form of Dhikr. Also, Istighfar does not directly request good things from Allah, but rather seeks refuge from divine punishment, hence it has a dominant “Dhikr” aspect.

For this reason, Sheikh Ibn Baz (rahimahullah) also considered Istighfar to be part of Dhikr. He wrote:

“أما الأذكار الواردة في ذلك، فقد دلت الأحاديث الصحيحة على أن ذلك في دبر الصلاة بعد السلام. ومن ذلك أن يقول حين يسلم: أستغفر الله، أستغفر الله، أستغفر الله، اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام . . .”

“The words of Dhikr that are mentioned in this regard are proven in the authentic Hadiths to be recited after the Salaam in the prayer. Among them is the recitation after the Salaam: ‘Astaghfirullaha, Astaghfirullaha, Astaghfirullaha, Allahumma Antas-Salam wa Minkas-Salam, Tabarakta Ya Dhul-Jalali wal-Ikram.’” [Majmu’ Fatawa Ibn Baz, 25/158]

Similarly, Sheikh Ibn Uthaymeen (rahimahullah) stated that while Istighfar after prayer is indeed a supplication, it is not an ordinary Dua. It is specifically related to seeking forgiveness for shortcomings in the prayer. He wrote:

“فإن قال: قائل أليس قد ثبت عن النبي صلى الله عليه وسلم أنه إذا سلم من الصلاة استغفر ثلاثاً وقال: اللهم أنت السلام ومنك السلام . . . وهذا دعاء؟ فالجواب: أن هذا دعاء خاص متعلق بالصلاة؛ لأن استغفار الإنسان بعد سلامه من الصلاة من أجل أنه قد لا يكون أتم صلاته، بل أخل فيها إما بحركة أو انصراف قلب أو ما أشبه ذلك، فكان هذا الدعاء بالمغفرة لاصقاً بالصلاة متمماً، وليس دعاء مطلقاً مجرداً”

“If someone says: ‘Hasn’t it been established that the Prophet (peace be upon him) used to say ‘Astaghfirullaha, Astaghfirullaha, Astaghfirullaha’ and then say ‘Allahumma Antas-Salam wa Minkas-Salam…’ after finishing his prayer, and isn’t this a Dua?’ The answer is that this is a specific Dua related to the prayer. When a person seeks forgiveness after finishing his prayer, it is because he might not have completed his prayer perfectly, such as by making unnecessary movements or his heart being distracted, etc. Therefore, this supplication for forgiveness is closely connected to the prayer, meant to complete it, and not an absolute Dua in the general sense.” [Fatawa Noor ‘Ala al-Darb by Ibn Uthaymeen, 4/2]

In short, the words used in Istighfar after the prayer are mostly Dhikr, and thus it belongs to the category of Dhikr, as Sheikh Ibn Baz (rahimahullah) stated. The meaning of seeking forgiveness is specifically connected to shortcomings in the prayer, as clarified by Sheikh Ibn Uthaymeen (rahimahullah).

However, if a specific Dua is mentioned in a narration to be recited after the prayer, it can be an exception to this principle. Generally, though, it can be said that the time for Duas is before the Salaam in the prayer, and the time for Azkaar is after the Salaam.

The Meaning of “Dabar al-Salat”

It should be noted that the phrase “Dabar al-Salat” (after the prayer) is used in some of the Hadiths referring to specific Azkaar and Duas. This term can refer to both the last part of the prayer before Salaam and the time after the Salaam. However, in light of the aforementioned details, the general rule is that if this phrase is used in connection with Duas, it refers to the last part of the prayer before Salaam. But if it is used in connection with Azkaar, it refers to the time after the Salaam.

Sheikh Ibn Uthaymeen (رحمہ اللہ) said:

“ما قيد بدبر الصلاة إن كان ذكراً فهو بعدها، وإن كان دعاء فهو في آخرها”

“The words associated with Dabar al-Salat (after the prayer), if they are Dhikr (remembrances), then their time is after the prayer, and if they are Duas, their time is at the end of the prayer (before Salaam).”
[Majmu’ Fatawa wa Rasail Ibn Uthaymeen, Volume 13, p. 268]

This concept was similarly conveyed by Sheikh al-Islam Ibn Taymiyyah (رحمہ اللہ) as well. See: [Majmu’ al-Fatawa, Volume 22, p. 492].

Moreover, many narrations concerning Duas after the prayer, associated with the phrase Dabar al-Salat, clarify that these are to be recited before the Salaam (i.e., during the prayer).

General Dua:

It is important to note that, in general, making Dua at any time is permissible, including after the prayer. Based on this general rule, occasionally making Dua after prayer is acceptable. However, making it a regular practice and especially considering it a Sunnah immediately after every prayer is debatable.

Therefore, the issue at hand is not the rejection of certain Duas after the prayer, but rather the time when these Duas should be recited: inside the prayer, or after the prayer.

Sheikh al-Islam Ibn Taymiyyah and Sheikh Ibn Uthaymeen (رحمہما اللہ) have presented the rule in light of the Qur’an and Hadith, which indicates that such Duas should be recited before the Salaam, and some narrations specify that they should indeed be recited during the prayer itself.

Clarification:

Imam Tirmidhi (رحمه اللہ) reported:

“حدثنا محمد بن يحيى الثقفي المروزي قال: حدثنا حفص بن غياث، عن ابن جريج، عن عبد الرحمن بن سابط، عن أبي أمامة، قال: قيل يا رسول الله: أي الدعاء أسمع؟ قال: «جوف الليل الآخر، ودبر الصلوات المكتوبات»”

Abu Umamah (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) was asked: “Which prayer is most likely to be accepted?” He replied: “The prayer in the last third of the night, and the Dua after the obligatory prayers.”
[Sunan al-Tirmidhi, Book of Duas, Hadith 3499]

However, this narration is weak because the chain of narrators is broken. Imam Ibn Ma’in (رحمه الله) said that Abdul-Rahman ibn Sabeet did not hear from Abu Umamah (رضي الله عنه) [Tarikh Ibn Ma’in, Volume 3, p. 87].

Due to this break, Imam Ibn Qattan (رحمه الله) declared this narration weak [Bayan al-Wahm wal-Iham, Volume 2, p. 385]. Similarly, Shaykh al-Albani (رحمه الله) also declared the chain as broken [Takhreej al-Kalim al-Tayyib, p. 114].

However, Shaykh al-Albani (رحمه الله) noted that due to corroborating evidence, this Hadith can be considered Hasan li Ghairihi (good due to supporting evidence) [Takhreej al-Kalim al-Tayyib].

It is important to highlight that even if this Hadith is accepted as Hasan li Ghairihi, it does not explicitly state that Dua after prayer should be made after the prayer, as the term Dabar al-Salat (after the prayer) refers to the time before Salaam (within the prayer), as clarified earlier.

Summary:

The narration mentioned by Imam Tirmidhi is weak due to a broken chain of transmission, so it cannot be reliably used as evidence. Moreover, even if one accepts this narration based on the supporting evidence, it does not explicitly state that Dua should be made after the prayer, as Dabar al-Salat in this context refers to the time before Salaam, which is within the prayer.

The Following Adkar (Remembrances) Are Proven from Authentic Narrations to Be Recited After the Fard (Obligatory) Prayers:

1. “Allahu Akbar” (الله أكبر)
   “Allah is the Greatest”
   [Sahih al-Bukhari, Book of Azan, Hadith 842; Sahih Muslim, Hadith 583]
2. “Astaghfirullaha, Astaghfirullaha, Astaghfirullaha, Allahumma Antas-Salam wa Minkas-Salam, Tabarakta Ya Dhul-Jalali wal-Ikram”
   “I seek forgiveness from Allah (three times). O Allah! You are the source of peace, and from You comes peace. Blessed are You, O Lord of Glory and Honor.”
   [Sahih Muslim, Book of Mosques and Places of Prayer, Hadith 591]
3. “SubhanAllah” (33 times), “Alhamdulillah” (33 times), “Allahu Akbar” (34 times)
   “Glory is to Allah, all praise is for Allah, Allah is the Greatest.”
   [Sahih Muslim, Book of Mosques and Places of Prayer, Hadith 596] Alternatively, you can recite “Allahu Akbar” 33 times and complete the 100 counts with this Dua:
   “La ilaha illallah wahdahu la sharika lahu, lahu al-mulk wa lahu al-hamd wa huwa ‘ala kulli shay’in qadeer”
   “There is no deity but Allah, He is alone, with no partners. His is the dominion, and His is the praise, and He is over all things capable.”
   [Sahih Muslim, Book of Mosques and Places of Prayer, Hadith 597]

1. Du’a after the prayer – First narration:

❹ “لاَ إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ، وَلاَ يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ”

“There is no god but Allah, He is Alone and has no partner, His is the dominion, His is the praise, and He is over all things capable. O Allah! No one can withhold what You have granted, and no one can grant what You have withheld, and the efforts of those striving will not benefit against Your will.”
[Sahih al-Bukhari, Book of Azan, Hadith 844]

This dua is a reminder of the absolute sovereignty of Allah, recognizing His sole power over all things. It is often recited after the obligatory prayers and signifies acknowledgment of Allah’s control over provision and all actions.

2. Du’a after the prayer – Second narration:

❺ “لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، لَا إِلَهَ إِلَّا اللهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ، وَلَهُ الثَّنَاءُ الْحَسَنُ، لَا إِلَهَ إِلَّا اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ”

“There is no god but Allah, He is Alone and has no partner, His is the dominion, and His is the praise, and He is over all things capable. There is no power and no strength except through Allah. There is no god but Allah, and we worship none but Him. To Him belongs all blessings, all favor, and the best praise. There is no god but Allah, and we sincerely dedicate our worship to Him, even if the disbelievers dislike it.”
[Sahih Muslim, Book of Mosques and Places of Prayer, Hadith 594]

This supplication emphasizes the total submission to Allah’s will and expresses gratitude for His blessings, recognizing His unmatched greatness and the sincerity of faith. It also serves as a declaration of loyalty to Allah, even when opposed by disbelievers.

3. Protection Duas (Mu’awwidhat):

❻ “قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ”

“Say, ‘I seek refuge in the Lord of the dawn from the evil of what He has created, and from the evil of the darkening night when it falls, and from the evil of the blowers in knots (witchcraft), and from the evil of an envier when he envies.'”
[Surah Al-Falaq, 113:1-5]

This Surah seeks Allah’s protection from various forms of harm, including black magic, envy, and the evil forces of nature, especially during the nighttime.

❼ “قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَالنَّاسِ”

“Say, ‘I seek refuge in the Lord of mankind, the King of mankind, the God of mankind, from the evil of the whisperer (devil), who withdraws, who whispers in the breasts of mankind, of jinn and of mankind.'”
[Surah An-Nas, 114:1-6]

This Surah is recited to seek refuge from the evil whispers of both jinn and humans that can affect one’s thoughts and actions.

Conclusion on Reciting Specific Azkaar:

• The specific dhikr (remembrances) after the prayer as mentioned in the Hadiths and Quran are well established. These include:
  • Saying “Allahu Akbar”, “SubhanAllah”, “Alhamdulillah”, and “Astaghfirullah”.
  • Specific supplications like the ones mentioned in Hadiths (points 4 and 5), which reaffirm Allah’s sovereignty and the need for His protection.
• Special Note on the Timing of Duas:
  • As per the Hadiths, the phrase Dabar al-Salat (after the prayer) often refers to the time before the Salaam (salutation) within the prayer itself. This means certain Duas should be recited immediately before finishing the prayer (before Salaam).
  • However, if any authentic narration specifies that a Dua should be recited after the prayer (post-Salaam), then that would be an exception and would take precedence in that case. As it stands, there is no widely accepted evidence indicating that specific Duas should be reserved exclusively for post-prayer times.
• Other than these specific supplications (mentioned above), there is no authentic, widely accepted evidence indicating the regular practice of additional specific dhikr after the prayer.

In light of these evidences, it’s important to remain cautious about taking any practice as a fixed part of the prayer unless there’s clear, authentic evidence supporting it.

Final Note by Shaykh Abu al-Fawzan Kifayat Allah Sanabli (حفظه الله):

• The listed Dhikr after prayers are confirmed through authentic narrations, and unless there is a clear, specific Hadith stating otherwise, no additional Dhikr should be considered a prescribed practice after the prayer.