Fatwa ID: 07825

 

 

Answered by: Maulana Yusuf Badshah

 

 

Question:

 

 

As Salam ‘alaikum!  What was the verdict of Abu Hanifa, Abu Yusuf and Muhammad regarding to reciting Azkars after Fard or Sunnah? Many Imams give fatwas opinions of Late Hanafi scholars but nothing is told about the narrations of Abu Hanifa and his two main students on that issue.

 

 

Did Imam Abu Hanifa say that it is permissible to raise hands while making any Dua after the Fard prayer? Contemporary scholars state that the Prophet Muhammad (May Allah bless him and greet him) did not raise his hands after the Fard prayer. I am interested in Abu Hanifa and his students opinions.

 

 

If I fall asleep early but as I turn off my alarm clock to get up for Fajr I can’t open my eyes fully and I oversleep my prayer! Am I sinful? Is it obligatory to repent? Or do I only make up my prayer?

 

 

 

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

 

Answer:

 

 

Wa alaykum assalaam wa rahmatullahi wa barakatuh.

 

1. There does not appear to be any clear statement from Imam Abu Hanifa, Imam Abu Yusuf or Imam Muhammad with regards to whether Azhkar should be recited after the Fardh Salah or delayed until after the Sunnah Salah has been completed. However, because of narrations which indicate the Prophet s.a.w would stand for Sunnah shortly after the Fardh [1], it is recommended that one only recite a few short Azhkar after the Fardh Salah, and delay reciting the rest until after the Sunnah Salah, provided this does not lead to one forgetting to recite them [2].

 

 

2. There does not appear to be any clear statement from Imam Abu Hanifa, Imam Abu Yusuf or Imam Muhammad with regard to raising the hands for Du’a after Salah. Thus, given multiple narrations which mention the Prophet s.a.w raising his hands whilst making Du’a, it has been deemed permissible [3].

 

 

3. To miss a Fardh Salah without just cause is a grave sin, and will require more than just performing Qadha’ to be forgiven [4]. To be awake enough to turn one’s alarm clock off and yet unable to open one’s eyes for Salah is clear negligence. It will be obligatory for you to make up for the missed prayer [5], seek forgiveness from Allah s.w.t and take clear steps to ensure this negligence is not repeated, whether that be by splashing your face with water upon waking up or placing your alarm clock further from where you sleep.

 

 

For the one who is not qualified with regards to deriving rulings from the source text and reconciling conflicting views, the specific opinions of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad are of little value when compared to the consensus of Hanafi scholars. Rather, for the one who is not yet steadfast on their Fara’idh Salah, guarding the five Salah should take precedence over all else.

 

Surah Baqarah 238:

{حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَـٰنِتِينَ}

“Maintain with care the [obligatory] prayers and [in particular] the middle prayer [i.e. Asr] and stand before Allah, devoutly obedient.”

 

 

As for those issues not mentioned explicitly by the three Imams, it is the task of qualified contemporary scholars to derive such rulings from the Qur’an and Sunnah.

 

 

And only Allah s.w.t knows best.

Written by Maulana Yusuf Badshah

Checked and approved by Mufti Tosir Miah

Darul Ifta Birmingham

 

 

References

 

 

[1] Raddul Muhtar, vol. 1, pg. 530, Darul Fikr:

(قَوْلُهُ إلَّا بِقَدْرِ اللَّهُمَّ إلَخْ) لِمَا رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ عَنْ عَائِشَةَ قَالَتْ «كَانَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لَا يَقْعُدُ إلَّا بِمِقْدَارِ مَا يَقُولُ: اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ تَبَارَكْت يَا ذَا الْجَلَالِ وَالْإِكْرَامِ»

 

[2] Raddul Muhtar, vol. 1, pg. 530, Darul Fikr:

وَيُكْرَهُ تَأْخِيرُ السُّنَّةِ إلَّا بِقَدْرِ اللَّهُمَّ أَنْتَ السَّلَامُ إلَخْ. قَالَ الْحَلْوَانِيُّ: لَا بَأْسَ بِالْفَصْلِ بِالْأَوْرَادِ وَاخْتَارَهُ الْكَمَالُ. قَالَ الْحَلَبِيُّ: إنْ أُرِيدَ بِالْكَرَاهَةِ التَّنْزِيهِيَّةُ ارْتَفَعَ الْخِلَافُ قُلْت: وَفِي حِفْظِي حَمَلَهُ عَلَى الْقَلِيلَةِ؛ وَيُسْتَحَبُّ أَنْ يَسْتَغْفِرَ ثَلَاثًا وَيَقْرَأُ آيَةَ الْكُرْسِيِّ وَالْمُعَوِّذَاتِ وَيُسَبِّحُ وَيَحْمَدُ وَيُكَبِّرُ ثَلَاثًا وَثَلَاثِينَ؛ وَيُهَلِّلُ تَمَامَ الْمِائَةِ وَيَدْعُو وَيَخْتِمُ بِسُبْحَانَ رَبِّك

 

Raddul Muhtar, vol. 1, pg. 530, Darul Fikr:

ثُمَّ قَالَ: وَعِنْدِي أَنَّ قَوْلَ الْحَلْوَانِيِّ لَا بَأْسَ لَا يُعَارِضُ الْقَوْلَيْنِ لِأَنَّ الْمَشْهُورَ فِي هَذِهِ الْعِبَارَةِ كَوْنُ خِلَافِهِ أَوْلَى، فَكَانَ مَعْنَاهَا أَنَّ الْأَوْلَى أَنْ لَا يَقْرَأَ قَبْلَ السُّنَّةِ، وَلَوْ فَعَلَ لَا بَأْسَ، فَأَفَادَ عَدَمَ سُقُوطِ السُّنَّةِ بِذَلِكَ، حَتَّى إذَا صَلَّى بَعْد الْأَوْرَادِ تَقَعُ سُنَّةً لَا عَلَى وَجْهِ السُّنَّةِ

 

[3] Jami’ At-Tirmidhi 3386

حَدَّثَنَا أَبُو مُوسَى، مُحَمَّدُ بْنُ الْمُثَنَّى وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ وَغَيْرُ وَاحِدٍ قَالُوا حَدَّثَنَا حَمَّادُ بْنُ عِيسَى الْجُهَنِيُّ، عَنْ حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ الْجُمَحِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ ‏.‏ قَالَ مُحَمَّدُ بْنُ الْمُثَنَّى فِي حَدِيثِهِ لَمْ يَرُدَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ

 

Sahih Muslim 895a

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، عَنْ شُعْبَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَرْفَعُ يَدَيْهِ فِي الدُّعَاءِ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ

 

Sunan Ibn Majah 1181

حَدَّثَنَا أَبُو كُرَيْبٍ، وَمُحَمَّدُ بْنُ الصَّبَّاحِ، قَالاَ حَدَّثَنَا عَائِذُ بْنُ حَبِيبٍ، عَنْ صَالِحِ بْنِ حَسَّانَ الأَنْصَارِيِّ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ إِذَا دَعَوْتَ اللَّهَ فَادْعُ بِبَاطِنِ كَفَّيْكَ وَلاَ تَدْعُ بِظُهُورِهِمَا فَإِذَا فَرَغْتَ فَامْسَحْ بِهِمَا وَجْهَكَ ‏”‏

 

[4] Raddul Muhtar, vol. 2, pg. 62, Darul Fikr:

لَمْ يَقُلْ الْمَتْرُوكَاتِ ظَنًّا بِالْمُسْلِمِ خَيْرًا، إذْ التَّأْخِيرُ بِلَا عُذْرٍ كَبِيرَةٌ لَا تَزُولُ بِالْقَضَاءِ بَلْ بِالتَّوْبَةِ أَوْ الْحَجِّ

 

[5] Fatawa Hindiyyah, vol. 1, pg. 121, Darul Fikr:

كُلُّ صَلَاةٍ فَاتَتْ عَنْ الْوَقْتِ بَعْدَ وُجُوبِهَا فِيهِ يَلْزَمُهُ قَضَاؤُهَا سَوَاءٌ تَرَكَ عَمْدًا أَوْ سَهْوًا أَوْ بِسَبَبِ نَوْمٍ وَسَوَاءٌ كَانَتْ الْفَوَائِتُ كَثِيرَةً أَوْ قَلِيلَةً