The Adhkar of Salah: Before, During, and After
The dhikr that surrounds the formal prayer. The adhkar before salah — wudu, adhan, iqamah, the moment of standing. The substantial dhikr within salah itself — beyond the obligatory recitations, the optional and recommended dhikr that the Prophet ﷺ practiced. The substantial adhkar after salah — the specific tasbih, tahmid, takbir at one hundred plus, Ayat al-Kursi, the protective adhkar. Why these adhkar are religiously substantial and how they extend the practice of salah into a more comprehensive daily framework.
The Salah-Adjacent Practice
The formal salah — the five daily obligatory prayers — is one of the Five Pillars and was treated extensively in Q2 Week 16. That week worked through the salah itself: the wudu before, the specific structure of the prayer, the qualities of khushu' that the prayer should produce. This day's reading examines a specific aspect that complements the formal salah: the substantial adhkar that the Prophet ﷺ taught to be performed before, during, and after the formal prayer.
These adhkar are not the obligatory components of salah itself; the salah is religiously valid without them. But the Prophet ﷺ taught them and substantially practiced them; the believer who incorporates them gains substantial religious return that the formal salah alone does not produce. Together, the formal salah plus its surrounding adhkar constitute the integrated salah practice as the Prophet ﷺ modelled it.
For modern Muslims who have established the formal salah but not the surrounding adhkar, this day's reading provides the framework for substantial expansion. The formal salah takes perhaps 5-10 minutes per prayer; the surrounding adhkar add another 5-10 minutes of religiously substantial practice. The expanded framework converts the daily prayers from isolated formal obligations into the substantive religious anchors that the prophetic model establishes.
Adhkar Before Salah
Several specific adhkar attach to the period before the formal salah.
The Adhkar of Wudu
Wudu itself includes specific adhkar. While the actual physical washing is the operative requirement, the dhikr that surrounds it produces religious effect that the physical washing alone does not.
The opening. Before beginning wudu, the believer says bismillah (in the name of Allah). Some classical positions hold this is wajib (obligatory); the mainstream position is that it is sunnah, with the wudu still valid if omitted but with specific reward attached when said.
The completion. After completing wudu, the Prophet ﷺ taught a specific du'a:
Ash-hadu an la ilaha illa Allah, wahdahu la sharika lah, wa ash-hadu anna Muhammadan 'abduhu wa rasuluh.
The Prophet ﷺ said about this: "Whoever performs wudu' and then says this, the eight gates of Paradise are opened for him; he may enter through whichever he wishes." The teaching is substantial — the brief du'a after wudu opens the gates of Paradise specifically.
The expanded version. A longer version adds:
Allahumma ij'alni min al-tawwabin wa ij'alni min al-mutatahhirin.
The combined recitation after wudu produces substantial religious affirmation in compact form.
The Adhan and Iqamah
For those who hear the adhan and iqamah (the call to prayer), specific responses are recommended.
The response to adhan. As the muadhdhin recites each phrase of the adhan, the listener repeats the same phrase quietly — except for two specific exceptions: - When the muadhdhin says Hayya 'ala al-salah ("Come to prayer"), the listener says La hawla wa la quwwata illa billah ("There is no power nor strength except by Allah"). - When the muadhdhin says Hayya 'ala al-falah ("Come to success"), the listener says the same La hawla wa la quwwata illa billah.
The du'a after adhan. After the muadhdhin completes, several du'as are recommended:
Allahumma rabba hadhihi al-da'wati al-tammah, wa al-salati al-qa'imah, ati Muhammadan al-wasilata wa al-fadilah, wa ib'athhu maqaman mahmudan alladhi wa'adtah.
The Prophet ﷺ said about this: "Whoever says it after the adhan, my intercession will be lawful for him on the Day of Resurrection." The teaching attaches the specific religious effect — the Prophet's ﷺ intercession — to this specific recitation.
The window for du'a between adhan and iqamah. The Prophet ﷺ said: "Du'a is not rejected between the adhan and the iqamah." The window between the call to prayer and the immediate call to begin is specifically identified as a time of accepted du'a. The believer in this window can make personal du'a with specific religious confidence.
For modern Muslims, this window varies in duration depending on the specific mosque practice and circumstances. When present at a mosque, the window may be 5-15 minutes; when at home and praying after hearing the adhan, the believer can establish a similar window.
Just Before Beginning Salah
When the believer is ready to begin the formal prayer, before pronouncing takbir al-ihram, several du'as and reflections are recommended:
- Standing facing the qiblah with intention. - Engaging the heart with the awareness of Allah's presence. - Brief silent reflection on what is about to be performed — not just movements but standing before Allah.
This brief moment of preparation is not a specific dhikr per se but an internal preparation that allows the formal salah to begin from an engaged state rather than from distracted activity.
Adhkar Within Salah
The formal salah itself includes substantial dhikr — both obligatory and optional. The obligatory components were treated in Q2 Week 16; this section examines the optional and recommended dhikr within salah.
After Takbir al-Ihram, Before al-Fatihah
After pronouncing Allahu akbar to begin the prayer, before reciting al-Fatihah, several specific du'as are transmitted. These are the du'a al-istiftah (opening du'as).
The Hanafi standard: Subhanaka Allahumma wa bi-hamdika, wa tabaraka ismuka, wa ta'ala jadduka, wa la ilaha ghayruk.
The longer Shafi'i/Hanbali standard: Wajjahtu wajhi li-alladhi fatara al-samawati wa al-arda hanifan, wa ma ana min al-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati lillahi rabbi al-'alamin, la sharika lah, wa bi-dhalika umirtu wa ana min al-muslimin.
Other transmitted variants: Several other variants are well-attested. The believer can use whichever transmitted du'a al-istiftah their school recommends or which they find most spiritually engaging.
These opening du'as are recommended (sunnah); they are not obligatory. The salah is valid without them; the salah is religiously enhanced with them.
After Recitation, Before Ruku'
Brief silent moment is recommended (the classical saktah — silence) between completing the recitation and beginning ruku'. This is brief — a few seconds — but provides specific composure.
In Ruku'
The obligatory dhikr in ruku' is Subhana rabbi al-'azim (Glory be to my Lord, the Mighty), said at least once. The Prophet ﷺ recommended it three times as the standard.
Additional optional dhikr: Multiple longer phrases are transmitted from the Prophet's ﷺ practice in ruku'. For example:
Subhanaka Allahumma rabbana wa bi-hamdika, Allahumma ighfir li.
The believer can extend the dhikr in ruku' beyond the basic three repetitions if circumstances allow. The formal salah with its standard pace can be enhanced with extended dhikr in each posture.
Between Ruku' and Sujud (Standing Briefly)
When rising from ruku', the believer says Sami'a Allahu li-man hamidah (Allah hears the one who praises Him). Once standing fully, the response is:
Rabbana wa laka al-hamd. Hamdan kathiran tayyiban mubarakan fihi, mil'a al-samawati wa al-ard wa mil'a ma shi'ta min shay'in ba'd.
The expanded version is transmitted from the Prophet ﷺ. The shorter form (Rabbana wa laka al-hamd) is also valid.
In Sujud
The obligatory dhikr in sujud is Subhana rabbi al-a'la (Glory be to my Lord, the Most High), at least once, with three times as the standard recommendation.
Additional dhikr in sujud: Sujud is identified as a specifically responsive moment for du'a. The Prophet ﷺ said: "The closest a servant is to his Lord is when he is in sujud, so make abundant du'a."
The believer in sujud can — beyond the standard Subhana rabbi al-a'la — make personal du'a. Various transmitted du'as in sujud are preserved; personal du'a in one's own words is also valid (with the consideration of school positions on language during obligatory salah).
For obligatory salah, the schools have differed on du'a in non-Arabic during sujud. The mainstream position is that the obligatory portions should be in Arabic; personal du'a in non-Arabic in sujud during obligatory salah is debated. For voluntary salah, du'a in any language is generally accepted.
The believer in sujud should at minimum make the obligatory Subhana rabbi al-a'la three times; substantial additional du'a (in Arabic, or in voluntary salah in any language) is recommended where circumstances allow.
Between the Two Sujud
After rising from the first sujud, before going down for the second, the believer briefly sits. The dhikr during this brief sitting:
Rabbi ighfir li, rabbi ighfir li.
Some longer transmitted versions exist. The brief seeking of forgiveness fits the brief moment of sitting between the two sujud.
In the Tashahhud
The tashahhud (the seated portion at the middle and end of the prayer) includes specific obligatory recitations. After these, before the closing salam, the Prophet ﷺ taught a specific du'a for protection from four specific things:
Allahumma inni a'udhu bika min 'adhab al-qabr, wa min 'adhab jahannam, wa min fitnat al-mahya wa al-mamat, wa min sharri fitnat al-masih al-dajjal.
The Prophet ﷺ specifically taught this; some narrations indicate he treated it as part of the formal teaching of salah such that some scholars consider it essentially obligatory. Most scholars treat it as strongly recommended.
The believer can extend this with additional du'a in the final tashahhud before the closing salam — both transmitted du'as and personal du'a. This moment, just before completing the salah, is another responsive moment.
Adhkar After Salah
A specific feature of the prophetic salah practice was substantial adhkar after the formal prayer concluded. The Prophet ﷺ specifically taught these and substantially practiced them.
Immediately After Salam
After the closing salam, the believer says:
Astaghfir Allah, astaghfir Allah, astaghfir Allah.
The seeking of forgiveness immediately after salah acknowledges that the salah itself, despite the believer's effort, may have included shortcomings — distraction, imperfect khushu', unintentional errors. The istighfar immediately after addresses these.
The Standard Closing Phrase
After the istighfar three times:
Allahumma anta al-salam, wa minka al-salam, tabarakta ya dha al-jalali wa al-ikram.
The phrase affirms Allah as the source of peace, with the closing salam of the prayer leading into this declaration about Allah Himself.
The Substantial Tasbih/Tahmid/Takbir
The Prophet ﷺ specifically taught that after salah, the believer should say:
- Subhan Allah (Glory be to Allah) — 33 times. - Al-hamdu lillah (Praise be to Allah) — 33 times. - Allahu akbar (Allah is the Greatest) — 33 times (or 34 times to complete 100).
Then close with: La ilaha illa Allah wahdahu la sharika lah, lahu al-mulk wa lahu al-hamd wa huwa 'ala kulli shay'in qadir.
The Prophet ﷺ said about this practice: "Whoever recites them after every prayer, his sins will be forgiven even if they are like the foam of the sea."
The teaching is substantial. The combined recitation — 99 tasbih/tahmid/takbir phrases plus the closing tahlil — performed after each obligatory prayer, produces the specific religious effect the Prophet ﷺ identified.
For modern Muslims, this is one of the most directly applicable expansions of the salah practice. Adding 2-3 minutes of this substantial dhikr after each of the five daily prayers produces 10-15 minutes of substantial dhikr daily that the formal prayers alone do not provide.
Ayat al-Kursi After Salah
The Prophet ﷺ taught: "Whoever recites Ayat al-Kursi after every obligatory prayer, nothing keeps him from Paradise except death."
The teaching is substantial — recitation of Ayat al-Kursi after each obligatory prayer is identified as essentially guaranteeing Paradise. The believer who maintains this practice across years has substantial religious return.
The Mu'awwidhat After Salah
The three short surahs — al-Ikhlas, al-Falaq, al-Nas — are recommended after every prayer, with specific extra emphasis after fajr and maghrib (where they should be recited three times rather than once).
The combined recitation after salah — three brief surahs — adds approximately 30-60 seconds to the post-prayer practice. The cumulative across five daily prayers is several minutes; the religious return is substantial.
Building the Integrated Practice
The cumulative adhkar before, during, and after salah are substantial. A workable framework:
Before salah: - Bismillah before wudu; the du'a after wudu. - Response to adhan (when heard) and du'a after. - Brief moment of preparation before takbir al-ihram.
Within salah: - Du'a al-istiftah after takbir al-ihram. - The standard dhikr in each posture (3 repetitions where applicable). - The du'a of refuge in the final tashahhud. - Personal du'a in sujud where circumstances allow.
After salah: - Astaghfir Allah three times. - The Allahumma anta al-salam phrase. - The tasbih / tahmid / takbir (33/33/33+1 = 100). - Ayat al-Kursi. - al-Ikhlas, al-Falaq, al-Nas (once after each prayer; three times after fajr and maghrib).
This integrated practice extends each salah by approximately 5-10 minutes. Across the five daily prayers, the cumulative additional dhikr is 25-50 minutes daily. This is substantial; the religious return matches the substantial investment.
For believers establishing this expanded practice, the gradual approach is appropriate. Start with the post-salah tasbih/tahmid/takbir; add Ayat al-Kursi after; add the Mu'awwidhat; add the pre-salah practices; add the within-salah enhancements. Building gradually allows sustainable adoption.
What This Teaches
Several lessons emerge.
Salah Is Anchored in Substantial Dhikr
The first lesson is that the formal salah sits within substantial dhikr. The prophetic model includes adhkar before, during, and after the formal prayer. The believer who performs only the formal obligatory components has fulfilled obligation; the believer who incorporates the surrounding adhkar has the integrated practice the Prophet ﷺ modelled.
Each Adhkar Has Specific Religious Effect
The transmitted adhkar attached to salah have specific religious effects identified in the prophetic teaching. The opening of Paradise gates from the wudu du'a, the intercession from the du'a after adhan, the forgiveness of sins from the post-salah tasbih, the guarantee of Paradise from Ayat al-Kursi after every prayer. Each adhkar carries specific weight.
The Cumulative Effect Across Five Daily Prayers Is Substantial
The five daily prayers are five opportunities for the surrounding adhkar. Performing the integrated practice five times daily produces substantial cumulative dhikr; across years, this builds substantively.
Sujud Specifically Is for Du'a
The Prophet's ﷺ teaching that sujud is the closest the servant is to the Lord identifies sujud as a specifically responsive moment. The believer who makes substantial du'a in sujud during voluntary salah (and the standard dhikr during obligatory salah) accesses this specific religious moment.
The Window Between Adhan and Iqamah Is Religiously Specific
The window between the adhan and iqamah is identified as a time of accepted du'a. The believer present during this window has specific opportunity for personal du'a with specific religious confidence in its acceptance.
Building Gradually Is Sustainable
The integrated salah practice with all surrounding adhkar is substantial. Building it gradually — starting with the most well-attested core, expanding over weeks and months — produces sustainable adoption. Attempting all of it at once may produce initial enthusiasm followed by abandonment; gradual building produces lasting practice.
A Closing Reflection
The adhkar of salah extend the formal pillar into substantial daily religious practice. The five daily prayers, each with its surrounding adhkar, become not isolated formal obligations but the substantive religious anchors that frame each day with specific transmitted content.
For modern Muslims, the practical application includes:
- Establishing the post-salah tasbih/tahmid/takbir and Ayat al-Kursi — the most directly impactful additions. - Adding the Mu'awwidhat after each prayer (with three repetitions after fajr and maghrib). - Adding the du'a after adhan when heard. - Adding the wudu du'a on completion. - Building the within-salah enhancements (opening du'a, extended dhikr in postures, du'a in final tashahhud) over time. - Treating the integrated practice as the salah practice rather than as additions to the formal prayer.
The next day's reading examines the adhkar of daily activities — the specific dhikr attached to eating, sleeping, leaving and entering home, travel, and various other moments of ordinary life. The texture of the day between formal prayers is filled with these specific opportunities for dhikr.
May Allah grant us the integrated salah practice that the Prophet ﷺ modelled. May He grant us the adhkar before, during, and after the formal prayer established in our practice. May He grant us the specific religious effects that the Prophet ﷺ promised for those who engage with these specific adhkar — the opening of Paradise gates, the intercession on the Day of Resurrection, the forgiveness of sins, the guarantee of Paradise, and all the specific religious returns that the transmitted material identifies. Amin.