In the Sunnah, the phrase "after the prayer" is part of the prayer, while some say it is after the prayer; what is the criterion?
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The questioner: All right, my Shaykh, here some scholars interpret the word "dabr" to mean it is part of the thing, while others interpret it to mean it is after the thing; so what is the criterion by which we understand whether it means the end of the thing or after the thing? For example, as I mentioned to you before, Shaykh Ibn Uthaymeen (may Allah bless him) said that: Sunan Abi Dawud 1522Sahih (Al-Albani) is the dabr of the thing itself, so it is said: the dabr of the prayer; meaning: before the taslim and after the tashahhud. And the second opinion says: the dabr of the thing means what? After the prayer; so what is the criterion by which it is understood to be the end of the thing or after the thing?
The Shaykh: This question is repeated from you, and the answer is with you. I clearly remember that I said to you: Is it also so:Bulugh al-Maram 2:217 to the end of the hadith before the taslim?
The questioner: No, I said that day: No.
The Shaykh: It is not like that.
The questioner : Yes.
The Shaykh: Did I not give you the answer?
The questioner: Yes.
The Shaykh: Why are you repeating the question?
The questioner: So I, he is saying.
The Shaykh: Yes, may Allah guide you.
The questioner: My second question, my Shaykh.
The Shaykh: Why are you repeating the question?
The questioner: Excuse me, my question was perhaps, according to my assumption, a second question.
The Shaykh: How is it a second question?
The questioner: That what is the criterion by which it is understood that the dabr of the thing is its end or after it? Meaning, what is the rule here?
The Shaykh: The rule, the practical Sunnah, the practical Sunnah: were they glorifying Allah before the taslim?
The questioner: No.
The Shaykh: The answer: No, were they saying:Sunan Abi Dawud 1522Sahih (Al-Albani) before the taslim? Here it is.
The questioner: Yes.
The Shaykh: If one can prove either of the two matters, he does it, otherwise.
The questioner: He remains on his original state.
The Shaykh: He remains; no, not on the original state, it is possible it is like this and like that.
The questioner: Yes, because he mentioned something logical that day; meaning he said: the dabr of the camel is part of it.
The Shaykh: My brother, the dabr may be part of it, and it may not be part of it.
The questioner: Yes.
The Shaykh: All right, what is the logical issue? Meaning, the wall is behind you, the car is behind you; does it mean it is part of you?
The questioner: Yes, my Shaykh?
The Shaykh: The wall is behind you, is the wall part of you?
The questioner: No.
The Shaykh: So then? The dabr is used to mean it is part of the thing, and it may not be part of it.
The questioner: Yes, all right, the criterion here is the transmission?
O Allah, help me in remembering You, in giving You thanks, and worshipping You well.
اللهم أعنِّي على ذكرك ، وشكرك ، وحسن عبادتكThe Shaykh: This question is repeated from you, and the answer is with you. I clearly remember that I said to you: Is it also so:
Whoever glorifies Allah (by saying Subhan-Allah) after every Salat (prayer) thirty-three times
مَن سبَّح الله دبر كل صلاة ثلاثًا وثلاثينThe questioner: No, I said that day: No.
The Shaykh: It is not like that.
The questioner : Yes.
The Shaykh: Did I not give you the answer?
The questioner: Yes.
The Shaykh: Why are you repeating the question?
The questioner: So I, he is saying.
The Shaykh: Yes, may Allah guide you.
The questioner: My second question, my Shaykh.
The Shaykh: Why are you repeating the question?
The questioner: Excuse me, my question was perhaps, according to my assumption, a second question.
The Shaykh: How is it a second question?
The questioner: That what is the criterion by which it is understood that the dabr of the thing is its end or after it? Meaning, what is the rule here?
The Shaykh: The rule, the practical Sunnah, the practical Sunnah: were they glorifying Allah before the taslim?
The questioner: No.
The Shaykh: The answer: No, were they saying:
O Allah, help me in remembering You, in giving You thanks, and worshipping You well.
اللهم أعنِّي على ذكرك ، وشكرك ، وحسن عبادتكThe questioner: Yes.
The Shaykh: If one can prove either of the two matters, he does it, otherwise.
The questioner: He remains on his original state.
The Shaykh: He remains; no, not on the original state, it is possible it is like this and like that.
The questioner: Yes, because he mentioned something logical that day; meaning he said: the dabr of the camel is part of it.
The Shaykh: My brother, the dabr may be part of it, and it may not be part of it.
The questioner: Yes.
The Shaykh: All right, what is the logical issue? Meaning, the wall is behind you, the car is behind you; does it mean it is part of you?
The questioner: Yes, my Shaykh?
The Shaykh: The wall is behind you, is the wall part of you?
The questioner: No.
The Shaykh: So then? The dabr is used to mean it is part of the thing, and it may not be part of it.
The questioner: Yes, all right, the criterion here is the transmission?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.