Hope – the Most Sublime Rank for the Followers

In this article, we will talk about hoping for Allah's mercy. The
believers' relationship with their Lord is characterized both by fear
and hope, such that the former deters them from sins and disobedience,
whereas the latter drives them towards good deeds.
Ibn Al-Qayyimsaid:
"Hoping for the reward of Allah is one of the most supreme and
honorable ranks of one who pursues the right path. Allah The Almighty
praises those ]who do that[, when He Says )what means(:}There has
certainly been for you in the Messenger of Allah an excellent pattern
for anyone whose hope is in Allah and the Last Day and ]who[ remembers
Allah often.{]Quran 33:21[ It was also narrated in a Hadeeth Qudsi,
that Allah The Almighty Says: 'O son of Adam, If you supplicate to Me,
expecting My forgiveness, I will forgive you however great or many
your sins may be.' When a person has hope, it means that he or she is
bound and attached to these names of his or her Lord: "The Benevolent,
The Beneficent". The more one knows Allah The Almighty, His names,
attributes and the dominance of His mercy over His wrath, the more his
or her hope increases ]in Him[. Had it not been for hope, the
servitude of the heart and organs ]to Allah[ would have ceased, and
monasteries, churches, synagogues and mosques, where the name of Allah
is frequently mentioned, would have been demolished. If not for the
spirit of hope, ]our[ limbs would not have performed acts of
obedience, and neither would the ships of good deeds have sailed in
the seas of will without its pleasant breeze."
Similarly, the Prophetsaid:"If a believer ]truly[ knew of the
punishment of Allah, no one would expect His Paradise. Equally, were a
disbeliever to know of the ]actual[ mercy of Allah, none would despair
of His Paradise."'Abdullaah ibn Mas'ood, may Allah be pleased with
him, remarked, "The most encouraging verse in the Quran is in the
Chapter Az-Zumar )The Groups(; Allah The Almighty Says )what
means(,}Say, "O My servants who have transgressed against themselves
]by sinning[, do not despair of the mercy of Allah. Indeed, Allah
forgives all sins. Indeed, it is He who is the Forgiving, the
Merciful."{]Quran 39:53["
One of those who visited Maalik ibn Anasduring the night in which he
died, asked him, "O Abu 'Abdullaah, how do you find yourself?"
Heanswered, "I do not know what to say to you except that you will
soon see ]aspects[ of the clemency of Allah that you have never
expected."
Glory be to Allah The Almighty! If those who turn away from Him only
know how He waits for their return and how Merciful He is to them,
they will long for Him enormously. Indeed, if this is His will towards
such people, how will He be to those who draw near to Him? 'Abdullaah
ibn Al-Mubaarak approached Sufyaan Ath-Thawriboth, on the night of
]standing in[ 'Arafah, and found him kneeling ]in prayer[, as his eyes
overflowed with tears; he asked, "Who is the worst person in this
gathering ]in the plains of 'Arafah[?' Sufyaan Ath-Thawrireplied:
"Whoever thinks that Allah will not forgive their sins ]i.e., of the
people who are present[.'"
On a similar night, Al-Fudhayl ibn 'Iyaadhobserved people's
glorification ]of Allah The Almighty[ and their crying, so he asked
those around him: "If those people went to a man and requested
one-sixth of a dirham from him, would he let them return
empty-handed?" When they replied in the negative, he commented: "By
Allah, pardoning is easier for Allah than ]that[." Therefore, I
implore Allah The Almighty, seeking His forgiveness, knowing fully
that He absolves and forgives; even if people's sins are great, they
are minor in comparison to His mercy.
Hence, a slave should have much hope in Him, especially when he or she
is on the verge of death. Allah The Almighty Says, as narrated in a
Hadeeth: "I am ]to him or her[ as My slave thinks of Me." That is why,
perhaps, when Waathilah ibn Al-Asqa', may Allah be pleased with him,
went to see Yazeed ibn Al-Aswadas he lay dying, he asked him, "What is
your expectation about Allah?" The latter replied: "My sins have
brought me to the brink of ruin, but I hope for the mercy of Allah."
So, Waathilah, may Allah be pleased with him, ]happily[ exclaimed
"Allah is The Greatest", and then said, "I heard the Messenger of
Allahsay:'Allah The Almighty Says: 'I am as My slave thinks of Me, so
let him think of Me what he wants'.'"For the same reason, when
Sulaymaan At-Taymiwas dying, he instructed his son: "O Mu'tamir, talk
to me about exemptions ]in Islam[, so that I may meet Allah while
having good expectations of Him."
Hope prompts one to do good deeds
It is witnessed as a reality in life that many neglect good deeds and
dare to commit evil and sins, claiming that they trust in the mercy
and forgiveness of Allah The Almighty. Undoubtedly, this is a
misunderstanding of the true meaning of hope. The words of Al-Hasan
Al-Basriare applicable to such people mentioned above; he says: "There
are people whose confidence in forgiveness diverts them from doing
what is moral, so much so that they die with no virtues. They
proclaim: 'we have good expectation of Allah'. Surely, they are liars,
for if they had hope ]in Him[, they would have done good ]to support
their claim[."
Allah The Almighty is indeed the most Forgiving, Ever Merciful;
however, I would like to draw your attention, dear reader, to the
subtle meaning embedded in the verse )which means(:}Indeed, those who
have believed and those who have emigrated and fought in the cause of
Allah - those expect the mercy of Allah. And Allah is Forgiving and
Merciful.{]Quran 2:218[. Contemplate how this verse alludes to these
people hoping for the mercy of Allah The Almighty alongside doing
those great noble deeds.
Dear Muslim, let us, then, do good and repent from our sins and evil
which we have committed. Let us repeat the words of Mahmood
Al-Warraaq: "O Allah, I have much hope in Your forgiveness and You
]alone[ manage my affairs. I have concealed my secrets from my
relatives and others; You are the only One to Whom I disclose them as
I am confident that You will veil them. O Allah! Do not fail me on the
Day of Resurrection when all hidden matters will be exposed. O Allah,
do not reveal my secrets before people; Your protection will provide
me with an argument ]for my forgiveness[, even though I have no basis
for contention or a real excuse."

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - Saying between the two prostrations: Rabb ighfir li wa li waalidayya (Lord forgive me and my parents).

What is the ruling on saying "Rabb ighfir li wa li waalidaya (Lord
forgive me and my parents)" when sitting between the two prostrations?
Is that permissible?.
Praise be to Allaah.
You should adhere to what was narrated of the du'aa' of the Prophet
(blessings and peace of Allah be upon him) between the two
prostrations, which is to say, "Rabb ighfir li(Lord forgive me)", as
it was narrated by an-Nasaa'i (1145) and Ibn Maajah (897) from
Hudhayfah (may Allah be pleased with him) that the Prophet (blessings
and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li(Lord forgive me, Lord
forgive me)."
It is proven that the Prophet (blessings and peace of Allah be upon
him) also used to say between the two prostrations: "Allaahumma ighfir
li warhamni wajburni warfa'ni wahdini wa 'aafini warzuqni(O Allaah,
forgive me, have mercy on me, console me, raise me in status, guide
me, grant me well being and grant me provision)."
At-Tirmidhi (284) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allaahumma ighfir li warhamni
wajburni wahdini warzuqni(O Allaah, forgive me, have mercy on me,
console me, guide me, and grant me provision)."
Abu Dawood (850) narrated it as follows: "Allaahumma ighfir li
warhamni wa 'aafini wahdini warzuqni(O Allaah, forgive me, have mercy
on me, grant me well being, guide me and grant me provision)."
Ibn Maajah (898) narrated it as follows: "Rabb ighfir li warhamni
wajburni warzuqni warfa'ni(O Lord, forgive me, have mercy on me,
console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/414): With
regard to the hadeeth of Ibn 'Abbaas, it was narrated by Abu Dawood,
at-Tirmidhi and others with a jayyid isnaad. It was narrated by
al-Haakim inal-Mustadrakand he said: Its isnaad is saheeh. He quoted
the different versions then he said: To be on the safe side, the best
option is to combine all the reports and say all the phrases
mentioned, of which there are seven: "Allaahumma ighfir li warhamni wa
'aafini wajburni warfa'ni wahdini warzuqni(O Allaah, forgive me, have
mercy on me, grant me well being, console me, raise me in status,
guide me and grant me provision)." End quote.
With regard to adding to this du'aa', what appears to be the case is
that it is permissible, but it is preferable to keep to what has been
narrated and to offer du'aa' for one's parents in prostration or
before saying the salaam at the end of the prayer. Muslim (479)
narrated from Ibn 'Abbaas (may Allah be pleased with him) that the
Messenger of Allah (blessings and peace of Allah be upon him) said:
"…as for prostrating, strive in du'aa', for it is deserving of a
response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration, saying "Allahu akbar (Allah is most great),"
and sit muftarishan, which means sitting on the left foot and holding
the right foot upright, placing his right hand on his right thigh or
on his knee, extending his fingers over his knee, and placing his left
hand on his left thigh or his left knee, extending his fingers over
it. This is the Sunnah. And he should say: "Rabb ighfir li, Rabb
ighfir li, Rabb ighfir li(Lord forgive me, Lord forgive me, Lord
forgive me), as the Messenger (blessings and peace of Allah be upon
him) used to do. And it is mustahabb to say in addition to
that:Allahumma ighfir li warhamni wahdini wajburni warzuqni wa
'aafini(O Allah, forgive me, have mercy on me, guide me, console me,
grant me provision and grant me well being), because that is proven
from the Prophet (blessings and peace of Allah be upon him). And if he
says more than that, there is nothing wrong with it, such as if he
says, "Allahumma ighfir li wa li waalidayya(O Allah, forgive me and my
parents)" or "Allaahumma adkhilni al-Jannah wa anjini min an-naar(O
Allah, admit me to Paradise and save me from Hell)" or "Allaahumma
aslih qalbi wa 'amali(O Allah, make my heart and my actions righteous)
and so on. But he should ask a great deal for forgiveness between the
two prostrations, as was narrated from the Prophet (blessings and
peace of Allah be upon him).
End quote fromFataawa ash-Shaykh Ibn Baaz, 11/36
And Allah knows best.

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - He sneezed whilst he was praying – should he say al-hamdu Lillaah?.

If I sneeze whilst I am praying, should I say al-hamdu Lillaah or not?.
Praise be to Allaah.
If a person sneezes whilst he is praying, it is prescribed for him to
say al-hamdu Lillaah, may He be glorified, whether the prayer is
obligatory or naafil. This is the view of the majority of scholars
among the Sahaabah and Taabi'een, and it was also the view of Imam
Maalik, al-Shaafa'i and Ahmad, but they differed as to whether he
should say it silently or out loud. The correct view and the view of
Imam Ahmad is that he should say it out loud, but only loud enough
that he can hear himself, lest he distract other worshippers. That is
indicated by the general meaning of the report narrated by Abu
Hurayrah (may Allaah be pleased with him), that the Prophet(peace and
blessings of Allaah be upon him) said: "If one of you sneezes, let him
say 'Al-hamdu Lillaah'…" The hadeeth was narrated by al-Bukhaari. That
is also supported by the report narrated by Rifaa'ah ibn Raafi' (may
Allaah be pleased with him) who said: I prayed behind the Messenger of
Allaah(peace and blessings of Allaah be upon him) and I sneezed and
said: Praise be to Allaah, much good and blessed praise, as our Lord
loves and is pleased with. When the Messenger of Allaah(peace and
blessings of Allaah be upon him) had finished praying he said: "Who is
the one who spoke during the prayer?" and no one said anything. Then
he said it a second time, "Who is the one who spoke during the
prayer?" and no one said anything. Then he said it a third time, "Who
is the one who spoke during the prayer?" and Rifaa'ah ibn Raafi' said:
It was me, O Messenger of Allaah. He said: "What did you say?" He
said: I said: Praise be to Allaah, much good and blessed praise, as
our Lord loves and is pleased with. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "By the One in Whose hand is my
soul, thirty-odd angels competed to see which of them would take it
up." Narrated by al-Tirmidhi, Abu Dawood and al-Nasaa'i. Al-Tirmidhi
said: a hasan hadeeth. Al-Haafiz narrated inal-Tahdheebfrom
al-Tirmidhi that it is saheeh. It was also narrated by al-Bukhaari in
hisSaheehbut he did not mention that he said that after sneezing,
rather he said it after rising from bowing. It may be that he sneezed
whilst rising from bowing and he said that because he sneezed, and the
Prophet(peace and blessings of Allaah be upon him) approved of that
and did not rebuke him for it. This indicates that it is prescribed
during prayer, but if a person sneezes whilst praying then praises
Allaah, it is not permissible for those who hear him to say Yarhamak
Allaah (may Allaah have mercy on you), because that is part of human
speech and it is not permissible during prayer. It is proven that the
Prophet(peace and blessings of Allaah be upon him) denounced someone
who said Yarhamak Allaah to a man who sneezed whilst praying, then he
said to him: "In this prayer nothing of human speech is permitted; it
is only tasbeeh (glorifying Allaah), takbeer (magnifying Allaah) and
recitation of Qur'aan." Narrated by Imam Muslim, Abu Dawood and
al-Nasaa'i.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas.
Fataawa Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (26/113).

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - What is meant by dhikr and du‘aa’ at the end of the prayer?.

What is meant by "at the end of every prayer"? Does it mean before the
salaam at the conclusion of the prayer or after it? Is it Sunnah to
raise the hands in du'aa' after the prayer?.
Praise be to Allaah.
Firstly:
"At the end of the prayer" may mean after it, following it, or in the
last part of it.
There are several hadeeths which encourage dhikr and du'aa' at the end
of the prayers, such as the following:
1.
The report narrated by al-Bukhaari (6330) and Muslim (594) from
al-Mugheerah ibn Shu'bah (may Allah be pleased with him), according to
which the Messenger of Allah (blessings and peace of Allah be upon
him) used to say at the end of every prayer after saying the
salaam:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa
lahu'l-hamd wa huwa 'ala kulli shay'in qadeer. 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. 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).
2.
The report narrated by al-Bukhaari (6329) from Abu Hurayrah (may Allah
be pleased with him): They said: O Messenger of Allah, the wealthy
have attained exclusively the high ranks and eternal blessing (in
Paradise). He said: How is that? They said: They pray as we pray, and
they strive in jihad as we strive, and they spend from the surplus of
their wealth, but we have no wealth. He said: "Shall I not tell you of
something by means of which you will catch up with those who have gone
before you and will go ahead of those who come after you, and no one
could achieve what you achieve except one who does what you do. At the
end of every prayer, glorify Allah (by sayingSubhaan Allah) ten times,
and praise Him (by sayingal-hamdu Lillah) ten times, and magnify Him
(by sayingAllahu akbar) ten times.
Al-Bukhaari (843) narrated: "Glorify Allah (by sayingSubhaan Allah),
praise Him (by sayingal-hamdu Lillah), and magnify Him (by
sayingAllahu akbar) thirty-three times after each prayer."
Muslim (595) narrated: "Glorify Allah (by sayingSubhaan Allah), praise
Him (by sayingal-hamdu Lillah), and magnify Him (by sayingAllahu
akbar) thirty-three times at the end of each prayer."
3.
Muslim (596) narrated from Ka'b ibn 'Ujrah (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "Dhikrs at the end of the prayer, the one who says them or
does them at the end of each obligatory prayer will not be
disappointed: thirty-three tasbeehahs, thirty-three tahmeedahs and
thirty-four takbeerahs."
What is meant by "at the end of the prayer" in these hadeeths is
immediately after the prayer, that is, after the salaam, as is stated
clearly in some reports. The same is mentioned in the reports which
speak of reciting Aayat al-Kursiy and the Mu'awwidhaat at the end of
the prayer. What is meant is after the salaam.
4.
Abu Dawood (1522) narrated from Mu'aadh ibn Jabal (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) took him by the hand and said: "O Mu'aadh, by Allah
verily I love you, by Allah verily I love you." Then he said: "I urge
you, O Mu'aadh, never to stop saying at the end of every
prayer:Allahumma a'inni 'ala dhikrika wa shukrika wa husni
'ibaadatika(O Allah, help me to remember You, give thank to You and
worship You properly)."
Classed as saheeh by al-Albaani inSaheeh Abi Dawood
An-Nasaa'i (1303) narrated it as follows: "Do not neglect to say in
every prayer,Rabbiy a'inni 'ala dhikrika wa shukrika wa husni
'ibaadatika(My Lord, help me to remember You, give thank to You and
worship You properly).
Classed as saheeh by al-Albaani inSaheeh an-Nasaa'i.
What is meant by "at the end of the prayer (dibr as-salaah)" here is
in the last part of the prayer before the salaam, becausedibr
ash-shay'(lit. the end of a thing) is part of it. This is confirmed by
the words in the report of an-Nasaa'i: "in every prayer".
Ibn al-Qayyim (may Allah have mercy on him) said inZaad
al-Ma'aad(1/294): "At the end of the prayer" may be understood as
meaning before the salaam or after it. Our shaykh [i.e., Ibn Taymiyah]
regarded it as more likely that it is before the salaam. I asked him
about that and he said: Dibr kulli shay' (the end of everything) is
part of it, like the dibr (rear end) of an animal. End quote.
5.
at-Tirmidhi (3499) narrated that Abu Umaamah (may Allah be pleased
with him) said: It was said: O Messenger of Allah, what du'aa'
(supplication) is most likely to be heard (and responded to)? He said:
"(That which is offered) in the last part of the night and at the end
of the prescribed prayers."
This hadeeth was classed as hasan by at-Tirmidhi and by al-Albaani
inSaheeh at-Tirmidhi.
What appears to be the case is that what is meant by "at the end of
the prayer" here means before the salaam.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: What appears
to be the case is that what is meant by "at the end of the prescribed
prayers" in the hadeeth of Abu Umaamah – if it is saheeh –is: in the
last part of the prayer. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
The scholars noted concerning this that in the texts which mention the
end of the prayer, if it is dhikr (such as sayingSubhaan
Allah,al-hamdu Lillah, Allahu akbar, or reciting Aayat al-Kursiy and
the Mu'awwidhaat), then what is meant by the end of the prayer in this
case is after the prayer; if it is du'aa' (supplication), then what is
meant by at the end of the prayer is in the last part of it, i.e.,
before the salaam.
But if there is a report to indicate that a particular du'aa' should
be said after the salaam, such as when the Prophet (blessings and
peace of Allah be upon him) said: "Ask for forgiveness (by
sayingAstaghfirullah) three times," this is a du'aa', but the Sunnah
indicates that it should be said after the salaam.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
What is meant by "at the end of the prayer" in the hadeeths which
encourage saying du'aa' or dhikr at the end of each prayer? Is it the
last part of the prayer or after the salaam?
He replied:
The phrase "the end of the prayer" may be applied to the last part of
it before the salaam, or it may be applied to what comes immediately
after the salaam. There are saheeh hadeeths that mention that, most of
which indicate that what is meant is the last part of the prayer
before the salaam if it has to do with du'aa', such as the hadeeth of
Ibn Mas'ood, in which the Messenger (blessings and peace of Allah be
upon him) taught him the tashahhud, then he said: "Then let him choose
whatever du'aa' he likes and say it." And according to another version
he said, "Let him choose after asking whatever he wants." (saheeh –
agreed upon).
Another example is the hadeeth of Mu'aadh in which the Prophet
(blessings and peace of Allah be upon him) said to him: "Do not
neglect to say at the end of every prayer:Allahumma a'inni 'ala
dhikrika wa shukrika wa husni 'ibaadatika(O Allah, help me to remember
You, give thank to You and worship You properly)."
Narrated by Abu Dawood, at-Tirmidhi and an-Nasaa'i with a saheeh isnaad.
Another example is the hadeeth narrated by al-Bukhaari (may Allah have
mercy on him) from Sa'd ibn Abi Waqqaas (may Allah be pleased with
him) who said: The Prophet (blessings and peace of Allah be upon him)
used to say at the end of every prayer: "Allaahumma inni a'oodhu bika
min al-bukhl, wa a'oodhu bika min al-jubn, wa a'oodhu bika min an
uradda ila ardhal il-'umr, wa a'oodhu bika min fitnat ad-dunya wa min
'adhaab al-qabr(O Allah, I seek refuge in You from miserliness, and I
seek refuge in You from cowardice, and I seek refuge in You from
reaching feeble old age, and I seek refuge in You from the trials of
this world, and I seek refuge in You from the torment of the grave.
With regard to the adhkaar that have been narrated, the saheeh
hadeeths indicate that they are to be recited at the end of the prayer
after the salaam. An example of that is to say after saying the
salaam: "Astaghfirullah, astaghfirullah, astaghfirullah. Allaahumma
anta al-salaam wa minka al-salaam tabaarakta ya dhaa'l-jalaali
wa'l-ikraam(I ask Allaah for forgiveness, I ask Allaah for
forgiveness, I ask Allaah for forgiveness. 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), whether he
was the imam or praying behind the imam or praying on his own. Then
after that the imam should turn to face the congregation, and the
imam, the one who prayed behind the imam and the one who prayed on his
own should say, after that dhikr and prayer for forgiveness: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).
It is mustahabb for the Muslim, male or female, to recite this dhikr
after each of the five daily prayers, then to glorify Allah (by
sayingSubhaan Allah), praise Him (by sayingal-hamdu Lillah), and
magnify Him (by sayingAllahu akbar) thirty-three times, then to
complete one hundred by saying: 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).
All of that is proven in hadeeths from the Messenger of Allah
(blessings and peace of Allah be upon him). After that it is mustahabb
to recite Aayat al-Kursiy once, quietly, and to reciteQul Huwa Allahu
Ahad(Soorat al-Ikhlaas) and al-Mu'awwidhatayn once, quietly, except in
the case of Maghrib and Fajr, when it is mustahabb to repeat the
recitation of the three soorahs mentioned, three times. It is also
mustahabb for the Muslim, male or female, to say after praying Maghrib
and Fajr: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 in addition to what is mentioned
above, before reciting Aayat al-Kursiy and before reciting the three
soorahs mentioned above, in accordance with the saheeh hadeeths that
have been narrated concerning that. End quote.
Majmoo' Fataawa Ibn Baaz, 11/194
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If one ponders this matter it will become clear that what is connected
to the end of the prayer, if it is dhikr it comes after the prayer and
if it is du'aa' it comes in the last part of the prayer.
With regard to the former, Allah, may He be exalted, has made the time
after the prayer a time for dhikr, as He says (interpretation of the
meaning):"When you have finished As-Salat (the prayer -
congregational), remember Allah standing, sitting down, and lying down
on your sides" [an-Nisa' 4:103]. And the Sunnah explains what is
mentioned in general terms in this verse of dhikr, such as when the
Prophet (blessings and peace of Allah be upon him) said: "The one who
glorifies Allah (by sayingSubhaan Allah) at the end of every prayer
thirty-three times…" Each text that mentions dhikr at the end of the
prayer is to be understood as referring to after the prayer, in
accordance with this verse.
With regard to the latter, the Prophet (blessings and peace of Allah
be upon him) regarded the time after the final tashahhud as a time for
du'aa'. So every text that mentions du'aa' at the end of the prayer is
to be understood as referring to the last part of it, so that the
du'aa' will be at the point where the Prophet (blessings and peace of
Allah be upon him) taught us to offer du'aa', unless interpreting the
text in this manner is impossible or unlikely, according to the
context, in which case it is to be understood as indicated by the
context. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
Secondly:
It is not prescribed to raise the hands when saying du'aa' after the
prayer, because that was not narrated from the Prophet (blessings and
peace of Allah be upon him). It says inFataawa al-Lajnah
ad-Daa'imah(7/103): When saying du'aa' after the obligatory prayer it
is not Sunnah to raise the hands, whether that is done by the imam on
his own or the one who prayed behind the imam on his own, or by both
of them. Rather that is an innovation, because it was not narrated
from the Prophet (blessings and peace of Allah be upon him) or from
his Companions (may Allah be pleased with them). As for saying du'aa'
without doing that (raising the hands), there is nothing wrong with
it, because there are some hadeeths that mention that. And Allah knows
best.