The Abandoned Sunnah of Dhikr After Obligatory Prayer

Shaykh Muhammad Sa’eed Raslaan (may Allaah preserve him) stated:

In addition, one of the Sunnahs most Muslims have abandoned is to raise the voice [individually and not in unison] in legislated dhikr after the obligatory prayers. It is recorded in Saheeh al-Bukhaaree that people used to raise their voices in dhikr after the obligatory prayers during the era of the Messenger of Allaah (sallallaahu alayhi wa sallam).[1] Shaykh al-Islam Ibn Taymiyah said, ‘It is recommended to say the tasbeeh, tahmeed and takbeer loudly after the obligatory prayer.’

Source: Sunan Mahjoorah, p. 30 by Shaykh Muhammad Sa’eed Raslaan.

Shaykh Abdullaah bin Saalih al-Fawzaan also stated:

It is recommended to raise the voice in dhikr after the obligatory prayer based on the narration from Amr bin Dinar who reported that Aboo Ma’bad the freed slave of Ibn Abbaas informed him that Ibn Abbaas (may Allaah be pleased with both of them) informed him that people used to raise their voices in dhikr when they finished the obligatory prayers at the time of the Prophet (sallallaahu alayhi wa sallam). Ibn Abbaas said, ‘ I used to know that the prayer of the Prophet  (sallallaahu alayhi wa sallam) had ended from the takbeer,’[2]

Source: Ahkaam Hudoor al-Masaajid, p.177 by Shaykh Abdullaah bin Saalih al-Fawzaan

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[1] Recorded by al-Bukhaaree (248) and Muslim (316)

[2] Recorded by al-Bukhaaree and Muslim

Is It Sunnah to Recite Soorah al-Ikhlaas After Every Obligatory Prayer?

Shaykh ‘Abdullaah bin Saalih al-Fawzaan (may Allaah preserve him) stated:

“After the remembrance of Allaah, he [that is, the worshipper] should recite Aayatul-Kursi (Qur’aan 2: 255) based on the hadeeth of Aboo Umaamah (may Allaah be pleased with him) who narrated that the Messenger of Allaah (sallallaahu alayhi wa sallam) said: ‘Whoever recites Aayatul-Kursi after every obligatory prayer, nothing would prevent him from entering Paradise except death.’[1] [2]

Thereafter,  he should recite the two Soorahs of seeking refuge[3] based on what has been narrated from ‘Uqbah bin ‘Aamir (may Allaah be pleased with him) that he said, ‘The Messenger of Allaah (sallallaahu alayhi wa sallam) instructed me to recite the two Soorahs of seeking refuge after every prayer.”[4]

With regard to reciting Soorah al-Ikhlaas [after every obligatory prayer], there is no sound hadeeth concerning it. And Allaah knows best.

Source: Ahkaam Hudoor al-Masaajid, p. 178-179 by Shaykh ‘Abdullaah bin Saalih al-Fawzaan (may Allaah preserve him)

Translator’s Note: As regards reciting the last three Soorahs after Fajr and Maghrib prayers, there is no evidence to support that. However, there are sound evidences that prove that those Soorahs should be recited thrice in the morning and in the evening. The time for saying the evening adhkaar is between ‘Asr and Maghrib while the morning adhkaar is between dawn and sunrise. See al-Waabil as-Sayyib p. 100-101 by Ibn Qayyim (may Allaah have mercy on him)

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[1] An authentic hadeeth recorded by an-Nasaa’ee and others

[2] Note: Muhammad bin Ibraaheem added Soorah al-Ikhlaas in his narration. Meaning the Prophet (sallallaahu alayhi wa sallam) encouraged us to read Aayatul-Kursi and Soorah al-Ikhlaas after every obligatory prayer. See al-Wajeez, p. 125 by Dr Abdul-‘Azeem bin Badawi. However, other scholars have rejected the addition. Allaah knows best

[3] These are the last two Soorahs of the Qur’aan: Soorah al-Falaq and Soorah an-Naas

[4] This hadeeth is authentic; al-Albaanee graded its chain good in as-Saheehah no. 645

Is it Permissible to travel on Friday?

The great scholar of hadeeth of this era, Shaykh al-Albaanee stated:

There is nothing in the Sunnah that forbids a person from travelling on Friday absolutely. In fact, it was reported from the Prophet (sallallaahu alayhi wa sallam) that he travelled on Friday in the first part of the day, but it is weak due to the absence of the link between the taabi’ee and the Prophet (sallallaahu alayhi wa sallam).

Al-Bayhaqee (3/187) reported from al-Aswad bin Qays on the authority of his father who said: ‘Umar bin al-Khattaab (may Allaah be pleased with him) saw the appearance of [wanting to] travel on a man and heard him saying, ‘Were it not that today is Friday, I would have gone out.’ Thereupon, Umar (may Allaah be pleased with him) said, ‘Go out, for Friday should not prevent one from travelling.’ It was also reported by Ibn Abee Shaybah. The chain of narrators is authentic as all its men are trustworthy. Qays the father of al-Aswad was considered reliable by an-Nasaa’ee and Ibn Hibbaan.

Source:  Nudhum al-Faraa’id mimma fee Silsilati al-Albaanee min Fawaa’id, vol. 2, p. 265 by Abdul-Lateef bin Muhammad bin Ahmad bin Abee Rabee’

The Status of Praying Two Rak’ah Before Travelling

It was narrated from the Prophet (sallallahu alayhi wa sallam) that he said: “A slave does not leave behind anything for his family better than two rak’ah prayer he performs in their presence when he intends to travel.” Classified weak by al-Albaanee in ad-Da’eefah (no. 372)

Benefit: Shaykh al-Albaanee (may Allaah have mercy on him) wrote:

An-Nawawee (may Allaah have mercy on him) used the above hadeeth as a proof that it is recommended for a traveller to perform two rak’ah before leaving; but this calls for careful study because saying something is recommended is a legal ruling. It is not permissible to derive such a ruling from a weak narration because a weak hadeeth does not import anything except a rejected opinion; and it cannot be used to establish any of the Sharee’ah rulings as it is well known. Therefore, this prayer has not been [authentically] reported from him (sallallaahu alayhi wa sallam). So it is not legislated, unlike praying [two rak’ah] when one returns from a journey. which is Sunnah.

Source: Nudhum al-Faraa’id mimma fee Silsilati al-Albaanee min Fawaa’id, vol. 2, p. 265-266 by Abdul-Lateef bin Muhammad bin Ahmad bin Abee Rabee’