at the end of every prescribed prayer. In some wordings, he instructed him to supplicate with it in every prayer. Reconciling the two wordings, we say: it is to be said during the prayer, at its end—that is, in its final part. The view that this supplication is to be made at the end of the prayer is sounder than the view that it is to be made after the salām, for what comes after the salām is remembrance of Allah: “And when you have completed the prayer, remember Allah.” [al-Nisāʾ: 103] As for what is specified as being at the end of the prayer and is a supplication, it is to be made in its final part.

Shaykh al-Islam, may Allah have mercy on him, was asked: How can it be at the end of the prayer when it has been specified as being at its end? He replied: “The end of a thing is part of it, just as the rear of an animal is part of it. An animal has a rear, and its rear is part of its body; similarly, the end of the prayer is part of the prayer. Since the Messenger ﷺ guided us to supplicate after the tashahhud, the proper place for a supplication specified as being at the end of the prayer is before the salām, at the end of the prayer.”

What follows the prayer, however, is remembrance of Allah. Thus, there is no difficulty for us in the Prophet’s ﷺ statement: “You glorify Allah, praise Him, and proclaim His greatness at the end of every prayer, thirty-three times.” (1) It is known that this is after the salām, by scholarly consensus, because it corresponds to the verse: “And when you have completed the prayer, remember Allah.” [al-Nisāʾ: 103] The former—supplication at the end of the prayer before the salām—corresponds to the hadith: “Then let him choose whatever supplication he wishes.” (2)

His statement, “he supplicates with that which has been transmitted,” indicates that the supplication is made after the tashahhud and seeking refuge from the four.