(Question from some additional bid’ah Al ‘Azhim and Yuhyi wa Yumit regarding dhikr after prayer)
Bismillahirrahmanirrahim..
If we look carefully, there is no special form of istighfar prayer after prayer. What is in the sunnah of Rasulullah ﷺ is that it is said that Rasulullah ﷺ made istighfar and read Allahumma, greetings.. Etc.
The istighfar sentence is: Astaghfirullah.. Astaghfirullah.. Astaghfirullah.., is an explanation from Imam Al Auza’i, a Syam scholar, not part of the hadith itself.
Pay attention to the following hadith…
From Tsauban:
After completing the prayer, he asked for forgiveness three times, saying, “O Allah, You are peace and peace is from You. Al-Walid said, so I said to Al-Awza’i: How do I ask for forgiveness? He said, “You said, ‘I ask Allah for forgiveness, I ask Allah forgiveness.'”
“When Rasulullah ﷺ finished praying, he ISTIGHFAR three times and prayed ALLAHUMMA ANTAS SALAAM WAMINKAS SALAM TABARAKTA DZAL JALALI WAL IKROM (O Allah, You are the one who gives salvation, and from You is all salvation, You are the great, O God, the Greatest and Most Glorious.”
Walid said, so I told AL AUZA’I: “How to apologize?”
The answer is, “You say: Astaghfirullah, Astaghfirullah.” (HR. Muslim no. 591)
Therefore, limiting the sentence of istighfar to only “Astaghfirullah” and forbidding Al ‘Azhim and apostasy is wrong and excessive.
We can use another version of istighfar which is in the Sunnah of the Prophet ﷺ:
I ask forgiveness from God that apart from Him there is no Almighty, All-Existing God, and I repent to Him. He will be pardoned, even if he flees from the face.
“Whoever says; ASTAGHFIRULLAAHAL LADZII LAA ILAAHA ILLAA HUWAL HAYYUL QAYYUUMU WA ATUUBU ILAIH (I ask forgiveness from Allah, the Most High, who has no right to be worshiped except Him, the Almighty and Who always protects His creatures, and I repent to Him), then surely he will be forgiven even if he ever runs away from the battlefield.”(HR. Abu Daud no. 1517, authentic)
So, this amrun waasi’ .. things that are flexible and broad, free, .. whether you want to use al ‘Azhim, use yuhyi wayumit or not, substantially the meaning of remembrance does not change.
For example, Rasulullah ﷺ taught the talbiyah sentence: Labaikallahumma labaik.. laaika laa syarika laka Labaik ..Etc.
But Ibn Umar added:
I am here with you and I am happy with you, and all goodness is before you, with this I and the people who want you, and work
Labbaika wa sadaika, wal-khayru baina yadaika, labbaika war-raghba’u ilayka, wal-‘amalu.
(Musnad Ahmad, Sunan Kubra an Nasa’i, etc.)
Rifa’ah bin Rafi’ used to read Hamdan Katsiran Thayyiban Mubarakan fiih .. etc. during i’tidal prayer, which is a sentence of his own composition, not from Rasulullah ﷺ, and Rasulullah actually praised that sentence. This is the term sunnah taqririyah.
Therefore, Imam Ibnu Hajar said in Fatul Bari:
He made it a postulate that it is permissible to make dhikr in prayers that are not narrated as long as they do not contradict what is narrated, and it is permissible to raise your voice in dhikr as long as it does not disturb the people you are with.
This hadith is proof of the invalidity of dhikr in prayer if it does not conflict with valid dhikr, and shows the ability to raise one’s voice in dhikr as long as it does not disturb the people one is with. (Fathul Bari, 2/287)
Shaikh Abdullah Al Faqih Hafizhahullah, was asked about the dhikr readings composed by humans which read: “Alhamdulillahi Wahdah Wasy Shukru Lahu Wahdah”, can this happen
He answered:
There is no objection to this kind of praise, because the formula for praising God Almighty does not have to be in the form of pearls of wisdom, as is evident from what is in the two Sahih books and elsewhere from the history of Anas radhiyallahu ‘anhu, that there was a man who came and entered the class and was motivated by the spirit, then he said: Alhamdulillah, great praise, good and blessing. When Rasulullah SAW finished his prayer, he said: Which of you said those words?… until he said: I saw twelve angels competing to see which of them would resurrect them.
In fact, this kind of praise is not forbidden, because the form of words of praise to Allah ﷻ is not required to be ma’tsur, based on the Sahihain hadith and apart from the two of them, from Anas Radhiallahu ‘Anhu, that there was a man who came and entered the prayer row and he had inspired himself by reading: “Alhamdulillah hamdan katsiran thayyiban mubaarakan fiih …..”, after Rasulullah ﷺ finished. during his prayer, Belau asked: “Which one of you said that sentence?” … until his words: “I have seen 12 angels fighting over which of them is worthy to lift the reading (to heaven).”
(Fatawa Asy Syabakah Al Islamiyah No. 34622)
This is the opinion of the majority of the four schools of thought, even followed by Imam Ibn Taimiyah.
So, if the sentence structure itself is fine, let alone the additions in the sunnah… the addition of YUHYI WA YUMIT which is in other hadiths, or the addition of Al ‘AZHIM in istighfar after prayer which is also found in other hadiths.
The attitude of some people who believe that the addition of Al ‘AZHIM in istighfar after prayer is an excessive attitude and is contrary to the general scientific concept of Ahlussunnah wal Jama’ah legal experts.
Thus. Wallahu A’lam
Farid Nu’man Hasan
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