Post-Prayer Dhikr (Ayat al-Kursi and 33 Repetitions)
The origin of the post-prayer dhikr is based on one of the most innocent and emotional sociological events in Islamic history. One day, the poorer immigrants came to the Prophet Muhammad (peace be upon him) and said: 'O Messenger of Allah! Our wealthy brothers are praying and fasting just like us. However, they have wealth; they give charity, free slaves, and they surpass us in rewards.' To alleviate this innocent sadness, the Messenger of Mercy gave them this magnificent good news: 'Let me teach you something that when you do it, you will catch up with those who surpass you, and those who come after you will not catch up with you. After every obligatory prayer, say Subhanallah 33 times, Alhamdulillah 33 times, Allahu Akbar 33 times, and on the hundredth, recite the Kalima al-Tawhid. The sins of the one who does this will be forgiven, even if they are as numerous as the foam of the sea.' Based on this universal command mentioned in Sahih Muslim, the entire Muslim community has cherished this dhikr, and although the text remains common, the way it is performed collectively or individually has shaped according to the jurisprudential preferences of the schools of thought.
اَللّٰهُ لَا إِلٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ، لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ، لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ، مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ، يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ، وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ، وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ، وَلَا يَئُودُهُ حِفْظُهُمَا، وَهُوَ الْعَلِيُّ الْعَظِيمُ. سُبْحَانَ اللّٰهِ (33) اَلْحَمْدُ لِلّٰهِ (33) اَللّٰهُ أَكْبَرُ (33) لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
Pronunciation
Allâhü lâ ilâhe illâ hüve'l-hayyü'l-kayyûm, lâ te'huzühû sinetün velâ nevm, lehû mâ fi's-semâvâti ve mâ fi'l-ard, men-ze'l-lezî yeşfeu ındehû illâ bi-iznih, ya'lemü mâ beyne eydîhim ve mâ halfehüm, velâ yühîtûne bi-şey'in min ılmihî illâ bimâ şâ', vesia kürsiyyühü's-semâvâti ve'l-ard, velâ yeûdühû hıfzuhümâ, ve hüve'l-aliyyü'l-azîm. Sübhânallâh (33 defa), Elhamdülillâh (33 defa), Allâhü Ekber (33 defa). Lâ ilâhe illallâhü vahdehû lâ şerîke leh, lehü'l-mülkü ve lehü'l-hamdü ve hüve alâ külli şey'in kadîr.
Translation
Allah, there is no deity but Him; He is the Ever-Living, and everything's existence depends on Him. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation does not tire Him. He is the Most High, the Most Great. Allah is free from any deficiencies. All praise is due to Allah. Allah is the Greatest. There is no deity but Allah; He is One, and He has no partners. The dominion belongs to Him, and all praise is for Him. He has power over all things.
Jurisprudential Basis
The fundamental principle of Hanafi jurisprudence regarding dhikr is that it is to be performed secretly (hafi) and individually. However, throughout history, especially in the Seljuk and Ottoman regions, the institution of 'Muezzin' developed to ensure that the congregation does not abandon or forget this magnificent dhikr and to create a harmonious atmosphere in the mosque. The muezzin guiding the congregation by saying 'Alâ Rasûlinâ salavât' and the dhikr being performed collectively at the very end of the prayer (after the sunnah prayers) has become an aesthetically pleasing tradition that has been institutionalized with the consideration of the community's welfare in Hanafi practice.