Al-Hākim declared, “Its chain of transmission is sound,” and al-Dhahabī concurred; and the assessment is indeed correct.

It also has a corroborating report from Ibn ʿUmar with similar wording, which al-Nasāʾī recorded with an authentic chain.

102 — “Post-prayer invocations that will never let the one who recites—or performs—them be disappointed after every prescribed prayer: thirty-three declarations of subḥānallāh (Glorified is Allah), thirty-three declarations of al-ḥamdu lillāh (All praise is due to Allah), and thirty-four declarations of Allāhu akbar (Allah is the Greatest).”

It was narrated by Muslim (2/98), Abū ʿAwānah (2/247–248), al-Nasāʾī (1/198), al-Tirmidhī (2/249), al-Bayhaqī (2/187), and al-Ṭayālisī (1060) through several chains from al-Ḥakam ibn ʿUtaybah, from ʿAbd al-Raḥmān ibn Abī Laylā, from Kaʿb ibn ʿUjrah, as a marfūʿ report.

“Muʿaqqibāt” are words uttered immediately after the prayer; the root conveys the idea of something that comes directly after what precedes it.

I say: This ḥadīth is explicit that this remembrance is to be recited straight after the obligatory prayer, and the same applies to the formulas mentioned earlier and to other similar litanies—regardless of whether that obligatory prayer is followed by an emphasized sunnah or not. Anyone from the legal schools who postpones these invocations until after the sunnah prayer, while lacking textual evidence, is in fact opposing this ḥadīth and others that are explicit on the issue.

Allah is the One who grants success.

103 — “The best of companions in the sight of Allah is the one who is best to his companion, and the best of neighbours in the sight of Allah is the one who is best to his neighbour.”

It was narrated by al-Tirmidhī (1/353), al-Dāramī (2/215), al-Ḥākim (4/164), Aḥmad (2/168), and Ibn Bishrān in al-Amālī (143/1) on the authority of Ḥaywah and Ibn Lahiʿah, who said: