Is it said that the Dhuha prayer is not a recommended practice because its performance was not established from the Prophet (peace and blessings be upon him), and likewise the dhikr after every prayer?

The questioner : Shaykh, regarding the chapter on Dhuha, is there anyone who says regarding the hadith... because the hadith was read last night, the hadith that the Prophet (peace and blessings be upon him) did not pray Dhuha, is it said that the Prophet (peace and blessings be upon him) also did not have it reported from him that he would recite the narrated dhikr after the prayers, even though it is a recommended practice because he called for it?

The Shaykh : No, he used to do it. Regarding the dhikr of the prayers, Ibn Abbas said: or , then Aisha says , did you understand? Then this is an important issue, and it is that some people say if the Prophet (peace and blessings be upon him) said something and we do not know that the Companions acted upon it, then we do not take it as a recommended practice. This is a great statement and a major slander, because the original principle is that when the Messenger (peace and blessings be upon him) says something, the Companions, what do they do, everyone? They act upon it. And if we were to say that every statement cannot be acted upon until we know that the Companions acted upon it, many of the recommended practices would be lost. So the conclusion is that we say: the two rak'ahs of Dhuha, we heard two hadiths from Aisha (may Allah be pleased with her) in the previous lesson, the apparent meaning of which is contradictory, where in one she said she did not see the Prophet (peace and blessings be upon him) praying the two rak'ahs of Dhuha, and that she prays them, and she clarified that the reason for that is that the Messenger would leave something for fear that it would become obligatory upon the people. And in the other hadith, it was that he used to pray Dhuha two rak'ahs and increase as much as Allah willed. And we said that reconciling them, as mentioned before, is that she may have narrated the first one before she knew of the second. And we said that this is weak because she narrated this hadith after the death of the Messenger (peace and blessings be upon him). And we said that it is to be understood as that he did not persist in it, or that he did not do it at the beginning of the time, or something similar to that by which the two hadiths can be reconciled.
Hajjaj is indicating that the time is up.

The questioner : May Allah reward you all with good. May Allah bless you, our Shaykh.

The Shaykh : Are we submitting to him?

The questioner : As you wish, the matter is up to you, our Shaykh. But we do not refuse good. The forum is open for questions with us; we have many questions.

The Shaykh : No.

The questioner : As you command.

The Shaykh : O brother Adel.

The questioner : Listen, may Allah bless you.

The Shaykh : I say, do not put me between you and Hajjaj and say the matter is up to you. This is something between the two of you.

The questioner : Then the matter is up to you and to Hajjaj.

The Shaykh :, okay, if Allah wills, until tomorrow, and peace be upon you and the mercy of Allah and His blessings.

The questioner : Peace be upon you, and Allah’s mercy and blessings.
The reader: Shaykh...

The Shaykh : Today is Muslim.
The reciter: In the name of Allah, the Most Merciful, the Bestower of Mercy.
Praise be to Allah, Lord of the worlds, and may Allah send blessings and peace upon His servant and Messenger, our Prophet Muhammad, and upon his family and all his Companions.
Imam Muslim (may Allah have mercy on him) said: In the name of Allah, the Most Merciful, the Bestower of Mercy.