Kaab swore to him by Allah, who parted the sea for Musa, "We find in the Torah that Dawud, the prophet of Allah, when he finished his prayer, would say, 'O Allah, set right for me my religion, which You have made a safeguard for me, and set right for me my worldly life, in which You have placed my livelihood. O Allah, I seek refuge in Your pleasure from Your wrath, and I seek refuge in Your pardon from Your punishment, and I seek refuge in You from You. None can withhold what You grant, and none can grant what You withhold, and no possessor of fortune benefits from his fortune against You.'"He said, "Kaab also told me that Suhayb related to him that Muhammad ﷺ used to say these words when he finished his prayer."
أن كعبا حلف له بالله الذي فلق البحر لموسى إنا لنجد في التوراة أن داود نبي الله كان إذا انصرف من صلاته قال: اللهم أصلح لي ديني الذي جعلته لي عصمة، وأصلح لي دنياي التي جعلت فيها معاشي، اللهم إني أعوذ برضاك من سخطك، وأعوذ بعفوك من نقمتك، وأعوذ بك منك، لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجد. قال: وحدثني كعب أن صهيبا حدثه أن محمدا ﷺ وكان يقولهن عند انصرافه من صلاته.
Nasai narrated it (1346), Amr bin Sawad bin Aswad bin Amr told us, he said, Ibn Wahb narrated to us, he said, Hafs bin Maysara informed me, from Musa bin Uqba, from Ataa bin Abu Marwan, from his father, and he related it.Ibn Khuzayma (745) and Ibn Hibban (2036) graded it sahih, both narrating it through the route of Hafs bin Maysara, in the same way.Bayhaqi narrated it in Dawat Kabir (97) through the route of Ibn Abu Zinad, from Musa bin Uqba, and Hafiz graded it hasan in Nataij Afkar (2/335).Abu Marwan is Aslami, and there is disagreement about whether he was a companion. Ajli said, "He is a trustworthy successor," and Ibn Hibban mentioned him among the trustworthy successors.As for Abu Jafar bin Jareer Tabari, he mentioned him among the names of those who narrated from the Prophet ﷺ, and said, "Abu Marwan, Mugheeth bin Amr." Likewise Waqidi also mentioned him among the companions.So he cannot be other than one of two things, either a companion, or a trustworthy successor. If he is the latter, then he narrates only from a companion, and the anonymity of companions does no harm.As for Nasai's statement, "Abu Marwan Aslami is not known," others have identified him.As for what was narrated from Abdullah bin Zubayr, that he saw a man raising his hands in supplications before he had finished his prayer. When the man finished, Abdullah bin Zubayr said, "The Messenger of Allah ﷺ did not raise his hands until he had finished his prayer."This contains Fudayl bin Sulayman, about whom criticism has been made.Tabarani narrated it in Mujam al-Kabir (13, 14/92) from Sulayman bin Hasan Attar, who said, Abu Kamil Jahdari narrated to us, he said, Fudayl bin Sulayman narrated to us, he said, Muhammad bin Abu Yahya narrated to us, he said, "I saw Abdullah bin Zubayr, that he saw a man," and he related it.Fudayl bin Sulayman is Numayri, Abu Sulayman Basri, and he was criticized by more than one of the leading scholars of hadith. Abbas Duri said, on the authority of Yahya bin Main, "He is not reliable." Ibn Junayd said of him, "He is nothing." Abu Zura said, "His hadith is weak."Abu Hatim said, "His hadith may be written down, but he is not strong."Abu Ubayd Ajurri said, "I asked Abu Dawud about Fudayl bin Sulayman Numayri, and he said, 'Abdul-Rahman bin Mahdi would not narrate from him.'" He said, "And I heard Abu Dawud say, 'Fudayl bin Sulayman and Samti went to Musa bin Uqba and borrowed a book from him, but they never returned it.'"Nasai said, "He is not strong."Someone like this cannot have his solitary narration accepted, for all those who narrated the description of the Prophet's ﷺ prayer, none of them mentioned that he ﷺ used to raise his hands after finishing his prayer.As for Haythami's statement in Majma, "Its narrators are trustworthy," this rests on the fact that he is among the narrators found in the major hadith collections, and that Ibn Hibban mentioned him in his Thiqat (316/7).A note, regarding his saying "at the end of the prayers" (dubur al-salawat), the word dubur is used with two meanings. The first is the last part of something, similar to the dubur (rear) of a person. The second is its exterior, the outside of it. The hadiths on this subject are of two kinds, some refer to the last part of the prayer while it is still being performed, and some refer to the time after the prayer has fully ended.