Musnad Humaydi

Benefit:
In this hadith, there is clear evidence of the eagerness of the noble Companions (radi Allahu anhum ajma'in) for good deeds, showing how they were desirous of performing virtuous acts. It is also understood that becoming distant from the religion due to poverty is sheer folly. While living in poverty, one should have the sentiment that, “O Allah! When You grant me, I will spend like the wealthy.” There is tremendous virtue in the prescribed supplications (adhkar) after prayer. It is not correct to specify the number of any remembrance (dhikr) from oneself; one should adhere to the number prescribed in the Shari‘ah, and should not increase or decrease the number from one’s own side.

Benefits:
In another narration, saying "Allahu Akbar" thirty-four times is also mentioned, as the Messenger of Allah sallallahu alayhi wa sallam said: "There are some words to be recited after the obligatory prayer, whoever recites or performs them will never be unsuccessful: saying «سُبْحَانَ اللهِ» thirty-three times, «اَلْحَمْدُ لِلهِ» thirty-three times, and «اَللهُ اَكْبَرُ» thirty-four times." [صحيح مسلم: 596، دارالسلام 1347]

There are many hadiths regarding the virtue of the remembrances (adhkar) after the obligatory prayers.

❀ The Messenger of Allah sallallahu alayhi wa sallam said: "Whoever recites Ayat al-Kursi after every prayer, nothing prevents him from entering Paradise except death." [عمل اليوم و الليلة النسائي: 100 و سنده حسن، الترغيب و الترهيب للمنذري 448/2 ح 2273، طبع دار ابن كثير، بيروت]

Hadith Commentary:
(1)
In some narrations, the names of the indigent people are also mentioned:
* Abu Dharr al-Ghifari
* Abu al-Darda
* Abu Hurairah
* Zayd ibn Thabit (radi Allahu anhum)

However, in the narration of Sahih Muslim, it is stated that the indigent ones from among the Muhajirun came to the Messenger of Allah (sallallahu alayhi wa sallam), whereas Zayd ibn Thabit (radi Allahu anhu) was from among the Ansar. It is possible that, due to the majority, they were referred to as Muhajirun.

In one narration, the poor Muhajirun again came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: “O Messenger of Allah! When our wealthy brothers heard that we had started reciting the supplication you taught us after the prayer, they too began to act upon it.” Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“This is the bounty of Allah; He gives it to whom He wills.”
(Fath al-Bari: 2/422, 424)

(2)
The supplication mentioned in the hadith is called “Tasbih Fatimah.”

The original Tasbih Fatimah is that which the Messenger of Allah (sallallahu alayhi wa sallam) taught to his beloved daughter, Sayyidah Fatimah (radi Allahu anha), when she requested a servant from the Messenger of Allah (sallallahu alayhi wa sallam) to assist her with household chores.

Furthermore, it was not prescribed to be recited after the prayer, but rather, he instructed her to recite it at bedtime.
(Sahih al-Bukhari, al-Da‘awat, Hadith: 6318)

Since the nature of both is similar, this supplication also became well-known by the name Tasbih Fatimah.

There are three established forms of it:
* (Subhan Allah 33 times, Alhamdulillah 33 times, Allahu Akbar 33 times, and once: La ilaha illa Allah wahdahu la sharika lahu, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadir)
(Sahih Muslim, al-Masajid, Hadith: 1352(597))

* Whoever says Alhamdulillah 33 times, Subhan Allah 33 times, and Allahu Akbar 34 times will never be disappointed.
(Sahih Muslim, al-Masajid, Hadith: 1349(596))

* Subhan Allah 25 times, Alhamdulillah 25 times, Allahu Akbar 25 times, La ilaha illa Allah 25 times.
(Sahih Ibn Khuzaymah: 1/370)

In addition, from Anas, Abdullah ibn Umar, Sa‘d ibn Abi Waqqas, Ali ibn Abi Talib, and Umm Malik al-Ansariyyah (radi Allahu anhum), narrations are also reported in the books of hadith regarding reciting Subhan Allah 10 times, Alhamdulillah 10 times, and Allahu Akbar 10 times.

All these narrations have been mentioned by Allamah ‘Ayni.
(‘Umdat al-Qari: 4/611)

Hadith Commentary:
Vocabulary of the Hadith:

(1)
AL-KHITAAN (Circumcision):
Khitaan is for men,
that the entire skin which covers the glans (hashafah) is cut off,
so that the glans becomes fully exposed.
And for women, it is
that a small part of the skin above the private part (farj) is cut.

(2)
AL-ISTIHDAD:
Shaving the pubic hair,
because it is derived from "hadeed" and "hadeed" means razor.

(3)
TAQLIM AL-AZFAAR:
Taqleem
is derived from "qalam" and "qalam" means to cut.
And "zufr" means nail,
"azfaar" is the plural.

(4)
NATF AL-IBIT:
Natf means to pluck or pull out,
and "ibit" means armpit.

(5)
QASS AL-SHARIB:
Qass
means to cut,
"sharib":
moustache,
(The discussion of fitrah will come in the last hadith,
where all these things are mentioned.)