al-Ahadith al-Warida al-Muqayyada bi-Adbar al-Salawat fi Kutub al-Sunna Jaman wa Dirasatan
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- al-Ahadith al-Warida al-Muqayyada bi-Adbar al-Salawat fi Kutub al-Sunna Jaman wa Dirasatan
al-Ahadith al-Warida al-Muqayyada bi-Adbar al-Salawat fi Kutub al-Sunna Jam'an wa Dirasatan (The Hadiths Transmitted Qualified by the End of Prayers in the Books of Sunnah: Collection and Study) is a specialized hadith study authored by Ghalib ibn Muhammad Abu al-Qasim al-Hamidi, an associate professor in the Department of al-Kitab wa-al-Sunnah at Umm al-Qura University . The work gathers, authenticates, and examines the prophetic narrations regarding invocations and remembrances that are textually conditioned by the phrase "at the end of prayers" (dubur al-salat or adbar al-salawat) .
Purpose and Scope
The author composed the treatise to clarify the precise meanings of the phrase dubur al-salat and to distinguish sound traditions from defective ones concerning supplications (du'a) and remembrances (dhikr) uttered around the conclusion of prayer .
The study strictly restricts its scope to traditions where the text is explicitly formulated with terms such as dubur al-salah, dubur kulli salah, adbar al-salawat, or dubur salah . It intentionally excludes narrations that explicitly state "before the taslim" or "after the taslim" due to their unambiguous phrasing . In total, the study encompasses forty-two hadiths .
Structure and Content
The book is arranged into an introduction, a preliminary chapter, two substantive chapters, a conclusion, and analytical indices :
- Introduction and Preliminary Chapter (Tamhid): Outlines the significance of prayer-related supplications and provides a linguistic and juristic analysis of the term dubur . It evaluates classical scholarly positions on whether dubur al-salat signifies the period before the final salutation (taslim) or after it . It highlights the view maintained by scholars such as Ibn Taymiyyah and Abd al-Aziz ibn Baz that dubur encompasses both places: when connected to supplication (du'a), it primarily denotes the final part of prayer before the taslim because the worshiper remains in direct discourse with God, whereas when connected to prescribed remembrances (adhkar), it denotes the period immediately after the taslim . It also contrasts this with the stance of Ibn Hajar al-Asqalani, who regarded dubur al-salat in hadith texts as referring generally to after the taslim for both dhikr and du'a .
- Chapter One (al-Fasl al-Awwal): Examines the hadiths qualified by adbar al-salawat whose prescribed placement is determined to be before the taslim .
- Chapter Two (al-Fasl al-Thani): Examines the hadiths qualified by adbar al-salawat whose prescribed placement is determined to be after the taslim .
- Conclusion (Khatimah): Summarizes the primary findings of the research .
Methodology
The author adopted a six-step methodology in analyzing each tradition :
- Presenting the version containing the explicit phrasing relevant to the study and identifying the Companion who transmitted it, as well as the Successor where appropriate .
- Attributing the hadith to primary compilations, relying solely on Sahih al-Bukhari and Sahih Muslim when found in either, or prioritizing the Four Sunan collections when absent from the Sahihayn .
- Citing the chain of transmission (isnad) from the common link (madar al-asand) up to the Companion narrator, condensing earlier transmission links following the practice of classical hadith critics .
- Providing biographical profiles for transmitters where necessary, particularly focal narrators .
- Grading the chains of transmission based on narrator evaluation and citing rulings from classical scholars, except for narrations located in Sahih al-Bukhari or Sahih Muslim .
- Defining rare or difficult linguistic terms (gharib) within the matn .
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