Reciting Soorat al-‘Asr before leaving a gathering

Did the sahaba (prophet Muhammad’s companions) read the famous dua known as (supplication for leaving a gathering) as well as Surat Al-Asr?
I have searched but I did not find any hadeeth that the prophet, peace be upon him, used to recite Surat Al-Asr before leaving a gathering. Is it an innovation?.

Praise be to Allaah.

Firstly: 

Abu Dawood (4859) narrated that Abu Barzah al-Aslami (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) used to say, when he wanted to leave a gathering: “Glory and praise be to You, O Allaah, there is no god but You, I seek Your forgiveness and I repent to You.” A man said: O Messenger of Allaah, you are saying something that you did not say before. He said: “It is expiation for anything that happened in the gathering.”

It was classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

The knowledge and virtue of the Sahaabah (may Allaah be pleased with them) and the fact that they so closely followed the Prophet (blessings and peace of Allaah be upon him) indicate that whoever among them knew this hadeeth acted upon it, and we do not need to prove that from each one of them. Rather the basic principle concerning them is that they acted upon the hadeeth and followed the Prophet (blessings and peace of Allaah be upon him). 

Secondly: 

With regard to reciting Soorat al-‘Asr before leaving a gathering, there is a report which indicates that this was the practice of the Sahaabah (the Allaah be pleased with them). 

It was narrated that Abu Madeenah al-Daarimi said: When two men among the companions of the Prophet (blessings and peace of Allaah be upon him) met, they did not part until one of them recited to the other: “By Al‑‘Asr (the time). 2. Verily, man is in loss” [i.e., Soorat al-‘Asr], then one would say salaam to the other. Narrated by Abu Dawood (no. 417); al-Tabaraani in al-Mu’jam al-Awsat (5/215); al-Bayhaqi in Shu’ab al-Eemaan (6/501), via Hammaad ibn Salamah, from Thaabit al-Banaani, from Abu Madeenah al-Daarimi. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2648). He commented on it by saying: 

From this hadeeth we learn two things that were among the actions of all the righteous predecessors (may Allaah be pleased with them all): 

The first is to say salaam when parting; 

Another thing we learn is that the Sahaabah adhered to this practise, namely reciting Soorat al-‘Asr, because they are the least likely of any people to introduce into the religion an act of worship by means of which they seek to draw close to Allaah, except on the basis of what they learned from the Messenger of Allaah (blessings and peace of Allaah be upon him) in word or in deed or by his approval. How could it be otherwise, when Allaah, may He be blessed and exalted, praised them in the highest terms, saying (interpretation of the meaning): “And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [al-Tawbah 9:100]?

End quote. 

And Allaah knows best.

Can a woman say in her du’aa’ Ana ‘abduka?

Is it acceptable for a woman to say in her du’aa’ “Allaahumma anta rabbiy laa ilaaha illa anta khalaqtani wa ana amatuka (O Allaah, You are my Lord, there is no god but You, You have created me and I am your female slave” or should she say “ana ‘abduka (lit. I am Your male slave)”?.

Praise be to Allaah.

The matter is broad in scope. She may say the words that suit her (i.e., the feminine form) and say Ana amatuka (I am Your female slave), or she may use the wording of the du’a’ that is narrated, because it is describing the person who is speaking, and may apply to both male and female. 

Shaykh al-Islam Ibn Taymiyah was asked about a woman who heard in the hadeeth “Allaahumma innee ‘abduka wa’bnu ‘abdika, naasiyati bi yadika (O Allaah, I am Your slave, son of Your slave, my forelock is in Your hand)” and she persisted in using this wording. It was said to her: Say “Allaahumma innee ‘amatuka bint amatika … (O Allaah, I am Your female slave, daughter of Your female slave…)” but she insisted on reciting it in the wording that she had been using. Was she right or not? 

He replied: 

Rather she should say “Allaahumma inni amatuka bint ‘abdika ibn amatika (O Allaah, I am Your female slave, daughter of Your (male) slave, son of Your female slave). That is more appropriate. But if she says ‘abduka ibn ‘abdika, then it is acceptable in Arabic usage, like the word zawj (spouse) which may be applied to both male and female. End quote. 

Majmoo’ Fataawa Ibn Taymiyah (2/177). 

Ibn Hajar al-Haythami (may Allaah have mercy on him) said in al-Fataawa al-Kubra (5/342): A woman may say in sayyid al-istighfaar and similar du’aa’s: Wa ana amatuka bint amatika (I am Your female slave daughter of Yourfemale slave) or bint ‘abdika (daughter of your male slave). But if she says ana ‘abduka (lit. I am Your (male) slave), that is acceptable in Arabic usage, like the word shakhs (person) which may be used for both male and female. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked about this and he replied: The matter is broad in scope, in sha Allaah, but it is better for her to say Allaahumma inni amatuka wa’bnatu ‘abdika wa’bnatu amatika (O Allaah, I am Your female slave, daughter of Your male slave, daughter of Your female slave), and so on. This is more appropriate and more befitting for her. But if she says the wording that is narrated in the hadeeth, that does not matter in sha Allah, because although she is amah she is also ‘abd, one of the slaves of Allaah (‘ibaad Allaah). End quote. 

Majmoo’ Fataawa Ibn Baaz (6/76). 

And Allaah knows best.

Saying Bismillaah for wudoo’ when one is in the bathroom

Is it permissible for a Muslim, after relieving himself in the bathroom to say “Bismillaah” inside the bathroom and then do wudoo’, or should he go out, say “Bismillaah” then go back in and do wudoo’ (because there is no wudoo’ for the one who does not mention the name of Allaah)? Is it permissible to mention the name of Allaah when I am taking a bath in the bathroom?

Shaykh Ibn ‘Uthaymeen was asked about that and he said: 

When a person is in the bathroom, he should say the name of Allaah in his heart and not utter it aloud. So if you are in this situation, do this. The more correct opinion is that saying the name of Allaah is not obligatory, rather it is mustahabb, but you should not pay attention to waswaas (insinuating whispers from the Shaytaan) or be negligent. 

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Is it permissible to pray for forgiveness with the words “I ask Allah the Almighty for forgiveness, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words”

Can I say: “I seek forgiveness from Allah the Almighty, besides Whom there is no other god, the Ever Living the Eternal, and I repent to Him, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words”? And can I say other dhikrs with the same wording?.

Praise be to Allaah.

Firstly: 

Dhikr – according to the situation - may be divided into two types: 

1.     Those that are restricted to a particular time, place or situation, such as those which are prescribed following the prayers, the dhikrs prescribed for morning and evening, and so on.

2.     Those which are not restricted to certain circumstances, such as prayers for forgiveness which should be on the Muslim's lips morning and evening, and general tasbeeh, and so on. 

With regard to those that are restricted, it is not permissible to add to their wording that is mentioned in the Qur’aan and Sunnah, or to subtract from it. 

With regard to those that are not restricted to certain circumstances, there is nothing wrong with adding to or subtracting from them, although it is better to limit it to what is narrated, as it is more than sufficient. 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: 

The wording of adhkaar is to left as it is mentioned in the reports, and it has special characteristics and there is wisdom behind its format, so it is not open to analogy, so we must adhere to the wording in which they were narrated. This is the view favoured by al-Maaziri who said: we should stick to the wording that is narrated verbatim, and the reward may be dependent upon that wording. End quote. Fath al-Baari (11/112).  

He said that when commenting on a hadeeth in which there is a dhikr that is limited to certain circumstances, and is not general. That is the dhikr to be recited when going to sleep: “Allaahumma aslamtu wajhi ilayk wa fawwadtu amri ilayk (O Allaah, I have submitted my face to You and I have delegated my affairs to You). 

This has been discussed in the answer to question number 102600 and100859. 

Secondly: 

This wording –  “the number of his Creation, as much as He is pleased, the weight of His Throne and the extent of His words” – is mentioned in another report along with tasbeeh: 

It was narrated from Juwayriyah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) left her house one morning when he prayed Fajr, and she was in her prayer-place, then he came back after the forenoon had come, and she was still sitting there. He said: “Are you still as you were when I left you?” She said: Yes. The Prophet (blessings and peace of Allah be upon him) said: “After I left you I said four words three times, which if they were weighed against what you have said today, they would outweigh it: Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words.” 

According to another report:

It was narrated that Juwayriyah said: The Messenger of Allaah (blessings and peace of Allah be upon him) passed by her when he had prayed Fajr, or after he had prayed Fajr – and he mentioned a similar report, except that he said: “Glory be to Allaah as much as the number of His creation, glory be to Allaah as much as pleases Him, glory be to Allaah as much as the weight of His Throne and glory be to Allaah as much as the ink of His words.”

Narrated by Muslim (2726). See the commentary on this dhikr in al-Manaar al-Muneef by Ibn al-Qayyim (p. 34). 

This wording has been narrated with regard to tasbeeh also, and there is an addition which mentions tahmeed, takbeer, tahleel and al-hawqalah: 

It was narrated from ‘Aa’ishah bint Sa’d ibn Abi Waqqaas from her father that he entered with the Messenger of Allah (blessings and peace of Allah be upon him) upon a woman in front of whom were some date pits or pebbles with which she was counting tasbeeh. He said: “Shall I tell you of something that is easier for you than this and better?” He said: “Glory be to Allah as much as the number of what He has created in heaven, glory be to Allah as much as the number of what He has created on earth, glory be to Allah as much as the number of what He has created between that, glory to be Allaah as much as He us going to create, and Allah is great likewise, and praise be to Allah likewise, and there is no god but Allah likewise, and there is no power and no strength except in Allah likewise. 

Narrated by Abu Dawood (no. 1500) and al0-Tirmidhi (3568); he said it is hasan ghareeb. 

Imam Ibn Khuzaymah (may Allah have mercy on him) entitled the chapter in his Saheeh in which he narrated this hadeeth (1/370): Chapter on the virtue of tahmeed, tasbeeh and takbeer by referring to the great number of the creation of Allah or anything else. End quote. 

Hence ‘Ata’ (may Allah have mercy on him) said:

I say at the end of every takbeer, tasbeeh, tahmeed and tahleel: there is no power and no strength except with Allah, as much as the number of Your creation, as much as pleases You, as much as the weight of Your Throne, and then I ask for my need. End quote. 

Musannaf ‘Abd al-Razzaaq (1/82). 

Thirdly: 

Asking for forgiveness comes under the heading of the general type of dhikr which a person should be saying all the time, and it does not matter what the person chooses for himself of what he thinks is appropriate for praying for forgiveness and hoping for forgiveness from his Lord, even if it is not narrated in particular. That includes the wording that is mentioned in this question. 

If we say that there is nothing wrong with it, what we mean is that it is permissible and is not haraam, and we do not see any reason to object to it. As for the idea that it has any special virtue, or that asking for forgiveness in these words will bring reward and virtue like what is mentioned in the hadeeth of Juwayriyah quoted above, all of that are things which need specific evidence to prove this virtue. 

But it is better for the one who asked the question, and this is what we prefer for him, not to preoccupy himself with seeking to recite this wording. The Prophet (blessings and peace of Allah be upon him), who is the one who prescribed this wording in the appropriate place as we have mentioned, did not teach his Companions this wording for praying for forgiveness. Rather he chose for himself a different wording: 

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: We would count for the Messenger of Allah (blessings and peace of Allah be upon him) in one sitting 100 times: ‘Rabb ighfir li wa tubb ‘alayya innaka anta al-tawwaab al-raheem (O Allaah, forgive me and accept my repentance,  for You are the Accepter of Repentance, Most Merciful).” 

According to another report: “Innaka anta al-tawaab al-ghafoor (You are the Acceptor of Repentance, Oft-Forgiving).” 

Narrated by Abu Dawood (1516) and a-Tirmidhi (3434) and others. Classed as saheeh by al-Albaani. 

The Prophet (blessings and peace of Allaah be upon him) chose for us to follow his example in that. 

The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, repent to Allaah, for I repent to Allaah one hundred times a day.” 

In a report narrated by Ahmad (17829): “O people, repent to Allah and ask Him for forgiveness, for I repent to Allah and ask Him for forgiveness one hundred times a day.” 

And he has taught us the best wording of all for praying for forgiveness: 

It was narrated from Shaddaad ibn Aws (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him): 

“The best of prayers for forgiveness is: Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu. A’oodhu bika min sharri ma sana’tu, aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir al-dhunooba illa anta (O Allaah, You are my Lord, there is no god but You. You have created me and I am Your slave and I am keeping my promise and covenant to You as much as I can. I seek refuge with You from the evil of what I do. I acknowledge Your blessing and I acknowledge my sin, so forgive me, for there is none who can forgive sin except You).” He said: “Whoever says this during the day, believing in it firmly, and dies on that day before evening comes, he will be one of the people of Paradise, and whoever says it at night, believing firmly in it, and dies before morning comes, he will be one of the people of Paradise.” Narrated by al-Bukhaari (6306) 

And Allah knows best.

Ruling on takbeer in unison before the Eid prayer

Before the Eid prayer, the people recite dhikr in unison. Is this an innovation or is it is prescribed in the Eid prayer? If that is regarded as an innovation, what should we do? Should we leave the prayer place until the prayer begins?.

Praise be to Allaah.

The takbeer of Eid is one of the Sunnahs that were prescribed by the Prophet (blessings and peace of Allah be upon him) and it is an act of worship like all other acts of worship: we should limit ourselves to what is narrated and it is not permissible to introduce any thing new into the way it is done; rather that which is narrated in the Sunnah and reports is sufficient. 

Our fuqaha’ have examined the takbeer in unison that is done nowadays, and they did not find any evidence to support it, so they ruled that it is an innovation. That is because introducing a new act of worship or introducing a new manner in which an act of worship is done it is regarded as a blameworthy innovation and is included in the words of the Prophet (blessings and peace of Allah be upon him): “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by Muslim (1718). 

Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said: 

The takbeer which was done in al-Masjid al-Haraam on the day of Eid was where one person or a number of people would sit on the roof of Zamzam and say takbeer, and the people would repeat after them in the mosque. Then Shaykh ‘Abd al-‘Azeez ibn Baaz denounced this way and said that it was an innovation. What the Shaykh meant was that it was a partial innovation when done in this particular manner. He did not mean that the takbeer itself was an innovation. Some of the common folk of Makkah were upset by that, because they were used to it, and this is the reason why he sent this message. With regard to doing the takbeer in this manner, I do not know of any basis for it. The one who claims that this way is prescribed in sharee’ah has to bring proof and evidence. Moreover, this is a minor issue that should not have reached the level it did. End quote. 

Majmoo’ Fataawa al-‘Allaamah Muhammad ibn Ibraaheem, 3/127, 128 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: 

Praise be to Allah the Lord of the Worlds, and blessings and peace be upon Prophet Muhammad and all his family and Companions. 

I have studied what was published by the respected Shaykh, Ahmad ibn Muhammad Jamaal (may Allah help him to do that which pleases Him) in one of the local newspapers, in which he says that he finds odd the ban on takbeer in unison in the mosque before the Eid prayer because it is regarded as an innovation which must be stopped. In his article, Shaykh Ahmad tries to prove that takbeer in unison is not an innovation and that it is not permissible to ban it, and his opinion is supported by some writers. Because of the fear that this matter may cause confusion for those who do not know the truth, we have to explain that the basic principle with regard to the takbeer on the night before Eid and before the Eid prayer of Eid al-Fitr after Ramadaan, and during the first ten days of Dhu’l-Hijjah, and on the days of al-Tashreeq, is that it is prescribed at these great times and that it has a great deal of virtue, because Allah says concerning the takbeer on Eid al-Fitr (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]. 

And He says about the first ten days of Dhu’l-Hijjah and the days of al-tashreeq (interpretation of the meaning):

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul‑Hijjah), over the beast of cattle that He has provided for them (for sacrifice)”

[al-Hajj 22:28]

“And remember Allaah during the appointed Days”

[al-Baqarah 2:203]. 

What is included in the dhikr that is prescribed on these known days is both takbeer in general and specific takbeer, as is indicated by the Sunnah and the actions of the early Muslims (the salaf).  The description of the takbeer that is prescribed is that each Muslim should say takbeer by himself on his own, raising his voice enough so that the people can hear him and follow his example and be reminded by it. As for the innovated takbeer in unison, that is when a group of people -- two or more -- raise their voices in saying takbeer together, so they start together and end together in unison and in a certain manner. 

There is no basis for doing this and there is no evidence to support it, so it is an innovation in the manner of takbeer for which Allah has not sent down any authority. So the one who denounces takbeer done in this manner is in the right, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected” (narrated by Muslim), i.e., it is rejected and is not prescribed. And he (blessings and peace of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation and every innovation is a going astray.” The takbeer in unison is a newly invented matter, so it is an innovation. If what the people do is contrary to sharee’ah then it must be stopped and denounced, because the acts of worship are tawqeefi (i.e., limited to what is mentioned in the Qur'aan and Sunnah) and nothing is prescribed therein except what is indicated by the Qur'aan and Sunnah. As for people's views and opinions, they cannot be taken as proof if they go against the shar’i evidence. Similarly acts of worship cannot be proven on the basis of al-masaalih al-mursalah (i.e., that which serves the interests of the Muslim community). Acts of worship can only be proven with a text from the Qur'aan or Sunnah, or definitive scholarly consensus. 

What is prescribed is for each Muslim to say takbeer in the manner prescribed and proven according to the shar’i evidence, which is to say takbeer individually. 

Takbeer in unison was denounced and banned by Shaykh Muhammad ibn Ibraaheem, the mufti of Saudi Arabia (may Allah have mercy on him), and he issued a fatwa concerning that. I have issued more than one fatwa stating that it is not allowed, and a fatwa stating that it is not allowed was also issued by the scholars of the Standing Committee for Academic Research and Issuing Fatwas. 

Shaykh Hammood ibn ‘Abd-Allaah al-Tuwaijri (may Allah have mercy on him) wrote an important essay denouncing and banning it, which has been printed and is in circulation. In it he quotes sufficient evidence to show that takbeer in unison is not allowed, praise be to Allah. As for what our brother Shaykh Ahmad quoted about the actions of ‘Umar (may Allah be pleased with him) and the people in Mina, this does not prove anything, because what he (may Allah be pleased with him) and the people did in Mina does not come under the heading of takbeer in unison; rather it comes under the heading of takbeer that is prescribed, because he (may Allah be pleased with him) raised his voice in takbeer in accordance with the Sunnah and so as to remind the people of it, so they said takbeer, each one on his own. This does not mean that they and ‘Umar (may Allah be pleased with him) agreed to raised their voices in takbeer in unison from beginning to end, as those who say takbeer in unison do nowadays. Thus everything that is narrated from the righteous early generations (may Allah have mercy on them) about the takbeer was all done in the prescribed manner. Anyone who claims something other than that has to produce evidence. Similarly, the call to prayer for Eid prayer, Taraweeh, qiyaam or Witr is all innovation for which there is no basis. It is proven in the saheeh hadeeths from the Prophet (blessings and peace of Allah be upon him) that he used to offer the Eid prayer with no adhaan or iqaamah, and as far as we know, none of the scholars said that there is a call with other words. The one who claims that has to establish proof. The basic principle is that there is no call to prayer in these cases. So it is not permissible for anyone to prescribe an act of worship, whether it involves words or actions, except with evidence from the Holy Qur'aan or the saheeh Sunnah or scholarly consensus -- as stated above -- because of the general meaning of the shar’i evidence which forbade innovation and warned against it, such as the verse in which Allah says (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21]. 

This evidence also includes the two hadeeths mentioned above, such as that in which the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Saheeh – agreed upon. 

And he (blessings and peace of Allah be upon him) said in the Jumu’ah khutbah: “To proceed. The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). The worst of matters are those which are newly invented and every innovation is a going astray.” Narrated by Muslim in his Saheeh. And there are many similar hadeeths and reports. 

And it is Allah whom we ask to guide us and Shaykh Ahmad and all our brothers to proper understanding of His religion and help us to remain steadfast in adhering to it, and to make us all callers to guidance and supporters of the truth, and to protect us and all the Muslims from everything that is contrary to His laws, for He is Most Generous. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote. 

Majmoo’ Fataawa Ibn Baaz, 13/20-23 

It says in Fataawa al-Lajnah al-Daa’imah, 8/310: 

Each person should say takbeer out loud, but there is no proof from the Prophet (blessings and peace of Allah be upon him) for reciting takbeer in unison. He said: “Whoever does an action that is not part of this matter of ours will have it rejected.” 

It also says (8/311): 

Reciting takbeer in unison is not prescribed; rather that is an innovation, because it is proven that the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected.” The righteous early generation (the salaf) did not do that, neither the Sahaabah nor the Taabi’een, nor those who followed them, and they are the example to be followed, and what is required is to follow and not innovate in matters of religion. End quote. 

It also says (24/269): 

Takbeer in unison is an innovation, because there is no evidence for it, and the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” What ‘Umar (may Allah be pleased with him) did is not evidence for reciting takbeer in unison; rather what ‘Umar (may Allah be pleased with him) did was to say takbeer by himself, and when the people heard him they said takbeer, each one by himself. This does not indicate that they all said takbeer in unison. End quote. 

It also says (2/236), volume 2: 

Reciting takbeer all together in unison after the prayer or at times other than prayer is not prescribed; rather it is an innovation that has been introduced into the religion. What is prescribed is to remember Allah a great deal, without reciting in unison, by reciting tahleel, tasbeeh and takbeer, reading Qur’aan, and asking a great deal for forgiveness, in obedience with the words of Allah (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance.

42. And glorify His Praises morning and afternoon”

[al-Ahzaab 33:41-42]

“Therefore remember Me (by praying, glorifying). I will remember you”

[al-Baqarah 2:152]; 

and in obedience to what was encouraged by the Messenger of Allah (blessings and peace of Allah be upon him) when he said:

“To say Subhaan Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa Allaahu akbar (Glory be to Allah, praise be to Allah, there is no God but Allah and Allah is most great) is dearer to me than everything on which the sun rises.” Narrated by Muslim. And he said: “Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allah) one hundred times a day will have his sins forgiven, even if they are like the foam of the sea.” Narrated by Muslim and al-Tirmidhi.

And it is following the early generation of this ummah, as it is not narrated from them that they recited takbeer in unison; rather that was done by those who follow innovations and whims and desires. Moreover, dhikr is an act of worship, and the basic principle with regard to acts of worship is that it should be restricted to that which is enjoined by the Lawgiver, and the Prophet (blessings and peace of Allah be upon him) warned against innovations in religion and said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” End quote. 

See also the answer to question number 105644. 

And Allah knows best.

Adhkaar which may be recited after finishing prayer

I would like to know what are the adkhaar and du’aa’s that may be recited after the obligatory prayer.

Praise be to Allaah.

The Sunnah is for the Muslim to say after every obligatory prayer, whether he prayed as an imam or behind an imam or on his own: Astaghfirullaah (I ask Allaah for forgiveness) three times, then Allaahumma anta al-salaam wa minka al-salaam tabaarakta ya dhaa’l-jalaali wa’l-ikraam (O Allaah, You are the One Who is free from all defects and deficiencies and from You is all peace, blessed are You, O Possessor of majesty and honour). Then he should turn to face the people if he was the imam, then he and the other worshippers, and similarly the one who prayed on his own should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na’budu illaa iyyaah. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon. Allaahumma laa maani’ lima a’tayta wa laa mu’ti lima mana’ta wa la yanfa’ dhaa’l-jadd minka al-jadd  (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him.  From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that. O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty).

After Maghrib and Fajr prayer he should say, as well as the words mentioned above: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd yuhyi wa yumeet wa huwa ‘ala kulli shay’in qadeer (there is no God but Allaah alone, with no partner or associate, His is the Dominion and to Him be praise, He gives life and gives death, and He has power over all things)ten times. Then after that he should say Subhaan Allaah wa’l-hamdu Lillaah wa Allaahu akbar (Glory be to Allaah, praise be to Allaah and Allaah is most great) 33 times, and to complete one hundred he should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things). 

The Sunnah is for the imam, the person who prays on his own and the person who prays behind an imam to recite these adhkaar out loud after every obligatory prayer in a moderate voice that is not too loud, in an ordinary tone. It is proven in al-Saheehayn from Ibn ‘Abbaas (may Allaah be pleased with him) that raising the voice in dhikr when the people have finished the obligatory prayer was what was done at the time of the Prophet (blessings and peace of Allaah be upon him). Ibn ‘Abbaas (may Allaah be pleased with him) said: I would know that they had finished when I heard that. 

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

Then it is prescribed for the imam, the people praying behind an imam and the one who is praying alone to recite Aayat al-Kursiy silently, then for each of them to recite Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas [i.e., the last three soorahs of the Qur’aan] silently. After Maghrib and Fajr one should repeat Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas three times. This is the best because of the soundness of the reports that indicate all that we have stated above. 

May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions and those who followed them in truth until the Day of Judgement. End quote. 

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Ruling on getting people's attention by saying “Remember Allah” or “Send blessings on the Prophet”

Is it permissible to make people be quiet when they are talking by saying the following: “O people, remember Allah” or “Send blessings upon your Prophet”? For example, among us -- according to some tribal customs -- if a person wants to address one of the guests when people who are still talking amongst themselves, he says, “O people, send blessings upon your Prophet” or “Remember Allah,” then everyone falls silent, then he starts saying what he wants to say. 
I heard one of the preachers at Jumu’ah prayers say that it is not permissible to ask people to be quiet by saying “Send blessings upon your Prophet,” and it is not permissible to use this phrase to make people be quiet.

Praise be to Allaah.

It seems that there is nothing wrong with getting people's attention by saying “Remember Allah” or “Send blessings upon your Prophet (blessings and peace of Allah be upon him). 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

Some of our scholars, when they want to say something or give an exhortation from time to time, stand up and say: “Send blessings upon the Messenger of Allah,” then they speak briefly. Then they say to them after that, “Send blessings upon the Messenger of Allah.” 

Was this narrated from the Messenger (blessings and peace of Allah be upon him)? 

He replied: 

What was narrated from the Prophet (blessings and peace of Allah be upon him) in sermons and speeches was that he would start by praising Allah, but there is nothing wrong with a person sending blessings upon the Prophet (blessings and peace of Allah be upon him) after that. So he may recite the Shahaadah and say: Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘Abduhu wa Rasooluhu (I bear witness that there is no god but Allah and I bear witness that Muhammad is His slave and His messenger), and send blessings upon the Prophet (blessings and peace of Allah be upon him) then say, Amma ba’d (to proceed), and start on the topic of his speech. 

But some khateebs, when they see that the people are not paying attention, tell them, “Say, Laa ilaaha ill-Allaah” or “Remember Allah.” And some of them say, “Send blessings upon the Prophet (blessings and peace of Allah be upon him),” intending thereby to get the people's attention. And some of them say, “Pay attention and listen,” and so on. 

It seems to me that those who say this during the khutbah do not intend that the listeners should do this act of worship; rather their aim is to get the attention of their audience. 

I do not think that there is anything wrong with this, in sha Allah. End quote. 

Fataawa Noor ‘ala al-Darb (Fataawa Mutafarriqah/ al-da’wah wa’l-Amr bi’l-Ma’roof wa’l-Nahy ‘an al-Munkar) 

And Allah knows best.