Tirmidhi

Explanation:
1:
What is meant is "within the prayer," that is, after sending blessings (salat) in the last rak‘ah and before the final salutation (salam). This is the place within the prayer regarding which the Messenger of Allah (sallallahu alayhi wa sallam) said that one should strive in supplication (du‘a).

2:
That is:
After completing the entire prayer, when only the final salutation (salam) remains,
This meaning must be taken because, in this very hadith, it has already been mentioned that the first person made supplication (du‘a) within the prayer, and upon this, the Prophet (sallallahu alayhi wa sallam) said that he hastened and did not send blessings (salat) [upon the Prophet].
Furthermore, supplication is more readily accepted at the time of nearness to Allah, and the servant is closer to Allah before the final salutation (salam) than after it.
However, supplication can also be made after the salam,
But the condition remains that first, one should present praise and glorification (hamd wa thana) and send blessings and salutations (salat wa salam) [upon the Prophet].

1285. Commentary:

➊ There is consensus among the entire Ummah on reciting salutations (salat and salam) upon the Prophet (sallallahu alayhi wa sallam) in the final tashahhud of prayer; however, there is a difference of opinion regarding whether it is obligatory or recommended. The hadith scholars (generally) consider sending salutations in prayer to be obligatory, because just as the salutation of peace (salam) is obligatory according to everyone, so too is the salutation upon the Prophet (sallallahu alayhi wa sallam), since both are commanded together. «صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا» [الأحزاب : 56 : 33] Furthermore, the Prophet (sallallahu alayhi wa sallam) taught it just as he taught the tashahhud, as is explicitly mentioned in the following narration: «أمرنا أن نُصلِّيَ عليك» Moreover, in an absolute sense, sending salutations and peace is obligatory according to everyone, because it is a Qur’anic command. What occasion would be more appropriate for fulfilling this obligation than during prayer? The Hanafis and some Malikis do not consider it obligatory or compulsory. This position is less preferred. Caution lies in adhering to the first opinion, that it should not be omitted under any circumstance.

➋ Outside of prayer, in general supplication (du'a) as well, one should first praise and glorify Allah, then send salutations upon the Prophet (sallallahu alayhi wa sallam), and then make supplication.

➌ From the generality of the aforementioned Qur’anic verse «صَلُّوا عَلَيْهِ………», a group of scholars has also deduced that salutations (salat and salam) should be recited in the first tashahhud as well, and in a narration of Sunan an-Nasa’i, there is also evidence that the Prophet (sallallahu alayhi wa sallam) recited salutations in the first tashahhud of a voluntary (nafl) prayer. [سنن النسائي مع التعلیقات السلفیۃ ، قیام اللیل ، کیف الوتر بتسح ، حدیث : 11721/202 ۔ مزید تفصیل کے لیے ملاحظہ ہو : ”احسن البیان“ مطبوعہ الریاض ، سعودی عرب ، سورۃ الاحزاب 56 : 33 کے ذیل میں]

➍ Supplicating (making du'a) in prayer is legislated.

➎ Among the means of acceptance of supplication is to praise and glorify Allah before making du'a, and to send salutations upon the Noble Prophet (sallallahu alayhi wa sallam). Therefore, the supplicant should, for the fulfillment of his needs, first praise Allah, then send salutations upon the Noble Prophet (sallallahu alayhi wa sallam), and then ask for whatever he wishes; Allah, the Exalted, will accept his supplication, insha’Allah ta’ala.

1481. Commentary: The sequence in the tashahhud during prayer is also the same. And the etiquette of supplications outside of prayer is likewise the same.

Takhrij:
«أخرجه أبوداود، الصلاة، باب الدعاء، حديث:1481، والترمذي، الدعوات، حديث:3476-3477، والنسائي، السهو حديث:1285، وأحمد:6 /18، وابن حبان (الإحسان):3 /208، حديث:1957، والحاكم:1 /230.»©

Explanation:
➊ From this hadith, it is understood that supplication (dua) should not be made hastily. Supplication itself is the name of humility, submissiveness, and the expression of one’s lowliness; therefore, when making supplication, it should be done with full attention and tranquility. First, the praise and glorification of Allah, the Exalted, should be made; then salutations (salat) should be sent upon the Messenger of Allah (sallallahu alayhi wa sallam); then the supplication should be made.

➋ This hadith is in complete accordance with the hadith of tashahhud narrated by Abdullah ibn Mas’ud (radi Allahu anhu), in which, during tashahhud, the praise and glorification of Allah, the Exalted, comes first.

➌ Hafiz Ibn Hajar (rahimahullah) has brought this hadith after the tashahhud, indicating that its proper place is after the tashahhud.

➍ In tashahhud, first comes “As-salamu ‘alayka ayyuhan-nabiyyu” and then “As-salamu ‘alayna wa ‘ala ‘ibadillahis-salihin.” The wisdom in this order is that it is through the Prophet (sallallahu alayhi wa sallam) that we have acquired the method and etiquette of prayer. In this, the word of address “As-salamu ‘alayka” is narrative, as Allamah Mulla Ali Qari has stated in his commentary on Mishkat. The Messenger of Allah (sallallahu alayhi wa sallam) himself used to recite these words in this manner, and after his passing, some of the noble Companions (radi Allahu anhum) began to recite the words “As-salamu ‘ala an-nabiyyi.” (Sahih al-Bukhari, Kitab al-Isti’dhan, Chapter: Taking by the Hands, Hadith: 6265) Sometimes, an address is also made to someone present in the mind. In any case, to take from this address in tashahhud the belief of the existence or physical presence and witnessing (hudur wa nadhir) as held by the people of innovation is incorrect and baseless.

© Hadith Narrator:
«حضرت فضالہ بن عبید رضی اللہ عنہ » The “fa” has a fatha, and the “dad” is light (mukhaffaf). “Ubayd” is the diminutive of “Abd.” The lineage is as follows: Fudala ibn Ubayd ibn Nafidh ibn Qays. His kunyah was Abu Muhammad. He was a member of the Ansar, from the tribe of Aws. The first battle in which he participated was the Battle of Uhud. After that, he participated in all the expeditions (ghazawat). He was present at the Pledge of Ridwan (Bay‘at al-Ridwan). He migrated towards Syria and settled in Damascus. At the time when Amir Mu‘awiyah (radi Allahu anhu) set out for the Battle of Siffin, he was the judge (qadi) there. He passed away in the year 56 AH.