The time for the evening adhkaar, and is there any overlap between the adhkaar of prayer and the adhkaar of morning and evening?

Firstly: 

The scholars differed
concerning the time for the evening adhkaar. Some of them said that that it
is between ‘Asr and Maghrib; some said that it is when the sun passes the
zenith (which is when the time for Zuhr begins) until the sun sets, and the
first part of the night; and some said that it is from when the sun passes
its zenith until halfway through the night. 

The first view was held by
Ibn al-Qayyim (may Allaah have mercy on him). In al-Waabil al-Sayyib
(p.127) he said: Concerning the two ends of the day, which are the period
between dawn and sunrise and the period between ‘Asr and Maghrib. Allaah
says (interpretation of the meaning): 

“O you who believe!
Remember Allaah with much remembrance

42. And
glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr
prayers]”
[al-Ahzaab 33:41-42] 

With regard to the word
aseel (translated here as afternoon), al-Jawhari said: it is the time
after ‘Asr, until sunset. 

And Allaah says
(interpretation of the meaning): 

“and glorify the praises
of your Lord in the ‘Ashi (i.e. the time period after the midnoon till
sunset) and in the Ibkaar (i.e. the time period from early morning or
sunrise till before midnoon)”
[Ghaafir 40:55] 

Ibkaar
means the beginning of the day, and ‘ashi means the end of it. 

And Allaah says
(interpretation of the meaning): 

“and glorify the Praises
of your Lord, before the rising of the sun and before (its) setting”

[Qaaf 50:39] 

This is the explanation of
what is mentioned in the hadeeth of the one who said such and such in the
morning and in the afternoon; what is meant is before the sun rises and
before it sets, so the time for these adhkaar is after Fajr and after ‘Asr. 

The second view was held by
some of the scholars and was stated in a fatwa issued by the Standing
Committee, when they were asked: Should the evening adhkaar be after ‘Asr or
after the sun sets or after Maghrib prayer?

They replied: The evening
adhkaar begin after the sun passes its zenith, until it sets, and at the
beginning of the night. The morning adhkaar begin from when dawn breaks
until the sun passes the zenith. Allaah says (interpretation of the
meaning): 

“and glorify the praises
of your Lord before the rising of the sun, and before its setting”
[Ta-Ha 20:130] 

“And remember your Lord
within yourself, humbly and with fear and without loudness in words in the
mornings and in the afternoons [asaal]”
[al-A’raaf 7:205] 

The word asaal
(translated here as “afternoons”) refers to the period between ‘Asr and
Maghrib.  

And Allaah says
(interpretation of the meaning): 

“So glorify Allaah
[above all that (evil) they associate with Him (O believers)], when you come
up to the evening [i.e. offer the (Maghrib) sunset and (‘Ishaa’) night
prayers], and when you enter the morning [i.e. offer the (Fajr) morning
prayer].

18. And His are all the
praises and thanks in the heavens and the earth; and (glorify Him) in the
afternoon (i.e. offer ‘Asr prayer) and when you come up to the time, when
the day begins to decline (i.e. offer Zuhr prayer)”
[al-Room 30:18] 

end quote from Fataawa
al-Lajnah al-Daa’imah (24/178) 

The third view was held by
al-Suyooti (may Allaah have mercy on him) as was quoted from him by Ibn
‘Allaan in al-Futoohaat al-Rabbaaniyyah ‘ala al-Adhkaar al-Nawaawiyyah
(3/73). 

Thus it is also clear that
there is a difference of opinion concerning the time for the morning adhkaar
– it is the time between dawn and sunrise, or until the sun reaches its
zenith? 

There are a number of
opinions on this matter, but we have limited ourselves to those which are
most well known. 

Secondly: 

The saheeh Sunnah indicates
that Ayat al-Kurisy should be recited among the adhkaar of morning and
evening. That was narrated by al-Nasaa’i in ‘Aml al-Yawm wa’l-Laylah
and al-Tabaraani in al-Kabeer from Ubayy ibn Ka’b (may Allaah have
mercy on him), who said that he had a pile of dates from which some were
disappearing, so he guarded it one night and he saw a beast that resembled a
grown boy. He greeted him and he returned the greeting, and said: “What are
you, a jinni or a human?” He said: “A jinni.” He said: “Stretch out your
hand to me.” So he stretched out his hand and he saw that it was the paw of
a dog with the hair of a dog. He said: “Is this the form of the jinn?” He
said: “The jinn know that there is no man among them who is stronger than
me.” He said: “What brought you here?” He said: “We heard that you love to
give charity so we came for a share of your food.” He said: “What will
protect us from you?” He said: “This verse that is in soorat al-Baqarah:
‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He),
Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all
that exists)…’ [al-Baqarah 2:255]. Whoever recites it in the evening
will be protected from us until morning, and whoever recites it in the
morning will be protected from us until the evening.” The next morning he
came to the Messenger of Allaah (peace and blessings of Allaah be upon
him) and mentioned that to him, and he said: “The evil one spoke the truth.”
This isnaad of this hadeeth was classed as jayyid by al-Mundhiri in
al-Targheeb wa’l-Tarheeb, and was classed as saheeh by al-Albaani in
Saheeh al-Targheeb (662). 

The Sunnah also indicates
that al-Mi’wadhatayn (i.e., the last two soorahs of the Qur’aan) are
part of the adhkaar for morning and evening. Abu Dawood (5082), al-Tirmidhi
(3575) and al-Nasaa’i (5428) narrated from ‘Abd-Allaah ibn Khubayb that he
said: We set out on a very rainy and dark night, looking for the Messenger
of Allaah (peace and blessings of Allaah be upon him) to lead us in
prayer. We caught up with him and he said: “Did you pray?” I did not say
anything, and he said, “Say something,” but I did not say anything. He said,
“Say something,” but I did not say anything. He said: “Say something,” and I
said: “O Messenger of Allaah, what should I say?” He said: “Say: ‘Qul
huwa Allaahu ahad (Soorah 112) and al-Mi’wadhatayn in the evening
and in the morning, three times, and that will suffice you against
everything.” This hadeeth was classed as hasan by al-Albaani in Saheeh
Abi Dawood. 

With regard to reciting the
verse of repentance, there is a report narrated by Ibn al-Sunni in ‘Aml
al-Yawm wa’l-Laylah (21) from Abu’l-Darda’ (may Allaah be pleased with
him), from the Prophet (peace and blessings of Allaah be upon him) who
said: “Whoever says every day, in the morning and the evening, Hasbi
Allaah alladhi laa illaha illa huwa ‘alayhi tawwakaltu wa huwa rabb al-‘arsh
il-‘azeem (Sufficient for me is Allaah, besides Whom there is no other
god; in Him have I put my trust and He is the Lord of the mighty Throne),
seven times, Allaah will suffice him with regard to what he is worried
about, in this world and in the Hereafter.” This hadeeth was classed as
saheeh by Shu’ayb al-Arna’oot in Tahqeeq Zaad al-Ma’aad (2/342). 

Thirdly: 

The ahaadeeth quoted above
indicate that there is no difference between these adhkaar; all of them may
be said in the morning and in the evening. It is not correct to say that
some of them should be said after the adhaan and some should be said after
Maghrib prayer. 

But based on the three
well-known scholarly opinions on the time for the evening adhkaar, which we
mentioned above, the one who says them between ‘Asr and Maghrib has said the
adhkaar at the right time. As for reciting them after the adhaan or Maghrib
or after Maghrib prayer, this is in accordance with the view that the time
for them extends until Maghrib or until halfway through the night, as stated
above. 

Fourthly: 

There may be some overlap
between the adhkaar of prayer and the adhkaar for morning and evening. The
Sunnah indicates that Ayat al-Kursiy and al-Mi’wadhatayn are among the
adhkaar which it is prescribed to recite following the prayers. Al-Nasaa’i
narrated that Abu Umaamah (may Allaah have mercy on him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “Whoever
recites Ayat al-Kurisy after every prayer, nothing stands between him and
entering Paradise except death.” This hadeeth was classed as saheeh by
al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1595).

Abu Dawood (1523),
al-Nasaa’i (1336) and al-Tirmidhi (2903) narrated that ‘Uqbah ibn ‘Aamir
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) told me to recite al-Mu’awwidhaat after every prayer.” This was classed
as saheeh by al-Albaani in Saheeh Abi Dawood. 

So whoever recites that
after Fajr prayer. This will suffice for the adhkaar of prayer and the
morning adhkaar, but he should recite al-Mu’awwidhaat three times, as
mentioned above in the hadeeth of ‘Abd-Allaah ibn Khubayb. 

Whoever recites that after
‘Asr prayer, or after Maghrib prayer – according to the view that the time
for the evening adhkaar lasts until then – that will suffice for the adhkaar
of prayer and the evening adhkaar. 

And Allaah knows best.