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08-15-2011, 04:49 AM
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#1 |
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 Salatul tasbeeh
 My mother used to offer salatul tasbeeh regularly up until now. I read at some places and even heard from someone that salatul tasbeeh is an innovation, hence I asked my mother not to. Now again while reading through another thread here on SF about nafl salat in ramadan, the article included salatul tasbih as a recommended nafl salat. Now I am very confused. Is it authentic? Are there any saheeh hadiths supporting it? Did I commit a mistake by stopping my mother from praying it thinking it is innovation? When there is a doubt about a particular form of practice, is it advisable to stop someone else from doing it or will that be considered a sin? Kindly help. 
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08-15-2011, 08:06 AM
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#2 |
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Salaam,
I'm sure the more knowledgeable brothers will reply to this thread with more information. Benefits of Salat-Ul-Tasbih Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirimzi) |
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08-15-2011, 08:07 AM
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#3 |
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 Yes it is sahih and it is AUTHENTIC. Even Shaikh Albani accepts it as Sahih. This is why you should never do things in haste. Always first ask 'Ulama then give a fatwa. Here is the Hadith: Hazrat Abdullah bin Abbas (Radhiallaahu Anhu) reports that the Messenger of Allah (Sallallaahu Alayhi Wasallam) said to his uncle Abbas ibn Abdul Muttalib (Radhiallaahu Anhu), "Shall I not give you a gift? Shall I grant you a blessing? Shall I inform you of a great benefit? Shall I give you something, which if you do, Allah will forgive you all your sins, old and past and new, committed by mistake or knowingly, small and big, committed in secret or openly? What you have to do is offer four rak'ah of optional prayers in this way: in every rak'ah after the Al-Hamd and Surah and while yet standing, recite the third kalimah fifteen times, then in the bowing, ruku, ten times, then standing up after the bow, qoma, ten times, then in each prostration ten times and in between the two prostrations ten times, and sitting up after the second prostration, ten times; seventy-five times per rak'ah, three-hundred times in all. Then, He said, "If possible, offer this prayer once every day; if you cannot, offer it once on Fridays, if this is not possible, offer it once a month, if this too is not possible, offer it once a year, and if even this is not possible, offer it once in your lifetime." This hadeeth is Saheeh (authentic li-ghairihi) and is narrated in Abu Dawood (1297), Ibn Majah (1387) al-Haakim (1-308). Al-Haafidth ibn Hajar said, 'And in the narration of At-Tabrani: even if your sins were as the foam of the sea, or as much as the sand, Allah would forgive you...' Abu Bakr b. Abi Dawood said that he heard his father say, 'There is nothing in the Tasbeeh prayer more authentic than this hadeeth.' Imam Muslim said, 'There is no hadeeth with a better chain of narrators in this matter other than this...' (i.e. Ibn Abbas narration). The second hadeeth, which is also authentic (Saheeh li-ghairihi) is narrated on the authority of Abi Rafi'...it to is similar to the above (in its wording). This narration was narrated by Ibn Majah, at-Tirmidthi, Ad'daar-Qutni, and al-Baihaqi. Al-Baihaqi said, that Abdullah b. al-Mubarak used to pray the Tasbeeh prayer, this prayer was handed (to us) by the pious predecessors, and from this, the above hadeeth gains extra strength...! At-Tirmidthi said, 'this is a ghareeb hadeeth from the narration of Abi Rafi' he then said, 'Ibn al-Mubarak used to practice it, and other people of knowledge used to practice it also, and they mentioned its merits.' Of those who corrected (authenticated) the above hadeeth:- 1. Abu Dawood, 2. Ibn Mundah, 3. Al-Aajari, 4. As-Sum'aani, 5. al-Madini, 6. al-Mundthiri, 7. Abul-Hasan al-Mundthiri, 8. Ibn As-Salaah, 9. Ad-Dailami, 10. Al-Haakim, 11. Al-A'laali, 12. Az-Zurkashi, 13. Al-Muhaamili, 14. Abul-Hasan al-Muqdasi, 15. al-Juwaini, 16. Al-Baghawi, 17. Ar-Ra'fiee', 18. Al-Haitami, 19. As-Su'youti, 20. Al-Luknawwi, 21. Ibn Aa'bideen, 22. Al-Albani and others... Did I commit a mistake by stopping my mother from praying it thinking it is innovation? Yes you made a mistake. When there is a doubt about a particular form of practice, is it advisable to stop someone else from doing it or will that be considered a sin? There is no doubt in this one. The question is very general. You need to be specific. In this case, you did not do a good thing by stopping her. The doubt here was just lack of knowledge. |
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08-15-2011, 08:09 AM
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#4 |
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Salaam, http://qa.sunnipath.com/issue_view.a...ID=1254&CATE=4 |
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08-15-2011, 11:01 AM
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#5 |
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08-15-2011, 11:12 AM
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#6 |
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The Respected Shaykh Mentioned Just The Other Day Whilst Giving 10 Points To Keep In Mind On The Day Of Friday ( Preferable Acts ) , That One Should Try To Go Early To The Masjid For Jummah Salaat And In That Time Before The Salaat Or Bayaan Perform The Nafl Salaat ( Salaat Tasbeeh )
One should do it once a week once a day once a month once a year or at least once in your lifetime |
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08-15-2011, 11:46 AM
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#7 |
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There is great dispute on the authenticity of this hadeeth. Imam Ibn Al Jawzee even considered it fabricated. Especially that its "Shaadh" (unique, uncommon, one of a kind etc). Imam Ahmad also didnt accept this hadeeth.
Among those who say its weak or fabricated are : Ibn Al Jawzee Al Tirmidhee Ibn Taymiyah Imam Ahmad (of the four Madhab) Ali Bin Al Madini Abu Ja'far Al Aqeeli Ibn Al-arabi Al-Aljooni Al-Mzee Among recent scholars is Sheikh Ibn Baz Rahimahu Allah, Shiekh Haatim Al Shareef, Sheikh Saleh Al Foozan, Sheikh Dr Salman Al Oodah. Imam Ibn Hajar considered it weak, then later on became more accepting of it. Al-Albani and others consider it Saheeh. Shiekh Al Islam Ibn Taymiyah said "Every prayer that consists of a specific number of verses or Suras, or Tasbeeh, is a lie (unauthentic unacceptable) by the consensus of the people of knowledge of Hadeeth. Except the Hadeeth of Salat Al Tasbeeh, for there are two opinions, and the stronger one is that its a lie even though some of the people of knowledge accepted it. This is why none of the Imams of the Muslims accepted it, rather Imam Ahmad Bin Hanbal and Imams of the Sahabah considered it makrooh (makrooh in Hanbali Madhab can mean haram sometimes, not sure if thats the case here), and pointed to faults in its hadeeth. Imam Malik and Abu Haneefah and Al Shafi'i and others, never heard of it at all. Those who consider it liked (mustahab) from Hanbalis or Shafi'ees, do so based on their own opinions, and not narrating from their Imams. As for Abdullah Ibn Mubarak, what he accepted wasnt the way it is done in the hadeeth with Tasbeeh before Qiyam, rather another way that goes with the known acceptable manner, so that a Sunnah based on a hadeeth with no basis isnt confirmed." He also said "The Hadeeth of Salat Al Tasabeeh, was narrted by Abu Dawood and Al Tirmidhi, although none of the four Imams said this, rather Imam Ahmad considered the hadeeth weak, and disliked this prayer. ... " then he said "This is against Al Usool (fundementals) and anyone who ponders the fundementals will know that it is fabricated. Shiekh Ibn Baz and Al Foozan when asked about it basically mentioned the two views, and the difference of opinion. But they considered it based on unauthentic narrations, that are Munkar and Shadh, since the manner is totally different from all the known prayers that are authentic. They say theres plenty of authentic prayers that are sufficiant such as Tahajjid witr Al Dhuhaa prayer etc. As mentioned by someone else earlier, Al Albani and many others considered the hadeeth Saheeh. So clearly theres a strong objection to this prayer, but with many accepting the hadeeth. I dont know but if my mother asked me id recommend she follow something proven, totally authentic, and with no doubts. |
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08-15-2011, 12:50 PM
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#8 |
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I dont know but if my mother asked me id recommend she follow something proven, totally authentic, and with no doubts. |
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08-15-2011, 01:07 PM
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#9 |
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Example? |
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08-15-2011, 01:10 PM
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#10 |
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There is great dispute on the authenticity of this hadeeth. Imam Ahmad also didnt accept this hadeeth. Imam Malik and Abu Haneefah and Al Shafi'i and others, never heard of it at all. some says: .'look brother although the hadeeth is Saheeh, none of the Salaf (pious predecessors) practiced it.' (though it has been prayed by abdullah ibn mubarak and so on) The answer to this is that if the hadeeth is authentic, we should immediately put it into practice regardless of the fact if somebody did it before you or not...the proof of this is as follows: Imam ash-Shafi'ee said in his book 'Ar-Risalah': Umar b. Al-Khattab, may Allah be pleased with him, used to rule that the diyah (blood money) for the thumb, was 15 camels; but when he found the letter of Aal-Amr b. Hazm, and in which a hadeeth was mentioned: 'For every finger there are 10 camels.' He immediately put this hadeeth into practice... Imam Ash-Shafi'ee said, 'They didn't practice what was in the letter of Aal-Hazm until it was affirmed that it was an authentic letter from the Prophet, may Allah exalt his mention.' Al-Albani, may Allah have mercy on him, said: 'From this hadeeth we take two very important things, that we should accept the hadeeth once it is deemed authentic, even if nobody practiced it before you...' Besides this...it has been authentically reported that some of the Salaf practiced it, such as Ibn al-Mubarak! Secondly, if you put this hadeeth into practice, which is regarded by some as bid'ah you would be reviving a Sunnah of the Prophet, may Allah exalt his mention, and whoever revives a Sunnah of the Prophet, would receive its reward and the reward of whomever practices it till the Day of Resurrection....Allahu Akbar!!!!!!!!!!!!!!!! |
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08-16-2011, 05:01 AM
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#11 |
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for taking the time to explain this to me. I had read about different views online, presented by brother Straightpath and the others here, and thus asked my mother to hold off praying it untill I found out more, since it all seemed confusing. Jazak Allah Khair, once again for your help and kindness. may Allah bless each one of you and everybody on the forum for taking the time and effort to help people like me , ameen. Wasalaam |
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07-17-2012, 08:53 PM
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#12 |
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07-17-2012, 11:32 PM
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#13 |
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Question: Salaatut-Tasbih is not from the Sunnah and that the hadeeth referring to it are weak. This is based upon the following reasons:
(1) The hadîth about this prayer is contradictory in many ways, (2) It was not recommended by any scholar. Ibn Taymiyah said: “Ahmad and his companions stated their dislike of it and no scholar recommended it.” He also said: “Abû Hanîfah and al-Shafi`î knew nothing about it.” (3) Salman Bin Fahd al-Oada “…we know the prayer is not lawful. This is why none of the great legal scholars recommended it.”. Please could you clarify situation and also provide References? Answer: The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious. The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity. Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850) Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha’eef (weak). (Ibid) Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh. (Tirmidhi vol.2 pg.348; Hadith 481) Imaam Bayhaqi (RA) states that ‘Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability.’ (Shu’ubul Imaam vol.1 pg.427; Ilmiyyah) Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted it’s authority from among them are: 1) Imaam Abu-bakr al-Ajurriy, 2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri), 3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri), 4) Imaam Abu-Dawud and 5) Imaam Haakim. (Targheeb vol.1 pg.468) Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are: 6) Hafiz Abu-Sa’eed al-Sam’aaniy, 7) Hafiz Khateeb al-Baghdaadiy, 8) Hafiz ibn-Mandah, 9) Imaam Bayhaqi, 10) Imaam al-Subkiy, 11) Imaam al-Nawawiy, 12) Haafiz ibn al-Salah, 13) Hafiz Abu-Musa al-Madiniy, 14) Hafiz al-Alaaeiy, 15) Imaam Siraaj-ud-Deen al-Bulqiniy, 16) Hafiz al-Zarkashiy and a few others. (Al-Laalil Masnoo’ah vol.2 pg.42-44) The following list of Muhadditheen is of those who have written detailed articles on this matter: 1) Imaam al-Daraaniy, 2) Imaam Abu-Musa al-Madiniy, 3) Imaam ibn Mandah, 4) Hafiz ibn Naasirud-Deen ad-Dimishqiy, 5) Allaamah al-Suyyooti. As for the claim of the writer, ‘It had been unknown to the great Imaams … and presumably Imaam Shaafi’ee (RA).’ This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed). And several Shaafi’ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi’ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242) Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki (ra) from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321) Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid) As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320) From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence). Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322) and Allah Ta’ala Knows Best Moulana Muhammad ibn Moulana Haroon Abassommar FACULTY OF SPECIALTY IN HADITH CHECKED AND APPROVED: Mufti Ebrahim Desai http://www.muftisays.com/blog/Seifed...l-tasbeeh.html |
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07-25-2012, 08:39 PM
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#14 |
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I got the following form Our Dialogue which is a compilation of question answers - adil salahi works on it too. There seems to be two opinions as usual about this topic too. If it is a weak hadith then it may be better not to perform - plus the way it is done seems to be very complicated unlike most things in islam which are straight and simple. Allah knows best.
Tasbeeh & Dhuha Prayers 1. Could you please explain the importance and details of Tasbeeh and Dhuha prayers. 2. The prayer known as Tasbeeh is widely practiced in India, but not so here, although it is mentioned in a Hadith related by Abu Dawood, Ibn Majah and others. Why do Al-Bukhari, Muslim and Al-Tirmithi not mention it? 1. Dhuha prayer is a voluntary prayer, which may be offered at any time starting about half an hour after sunrise until shortly before noon. It is 2-8 Raka’ahs which are normally short. It may be offered any day, on regular or sporadic basis. Recitation in this prayer is normally private. It is certainly encouraged for anyone who can offer it, because it comes at a time when people are normally busy with their business. If one can take a short break to offer a couple of Raka’ahs, it does him well. If circumstances do not allow, then one may do it on weekends. Tasbeeh prayer is a night prayer, offered sometime before dawn. It is 2 Raka’ahs with long glorification of God in certain parts of each Raka’ah. There is only one Hadith, which mentions this type of prayer, and it is not really authentic. In fact, Imam Ahmad, the founder of the Hanbali school of thought, who was one of the top scholars of Hadith and Fiqh, finds no basis for this prayer and does not encourage it. Still, if one wants to offer it, no blame attaches to him. 2. If some Hadith scholars mention a particular Hadith, it is because they consider it of a reasonable degree of authenticity. Since Al-Bukhari and most Hadith scholars do not mention the Hadith concerning the Tasbeeh prayer, this indicates that they did not consider it to be reasonably authentic. The Hadith in question is rated as poor on authenticity, or Zaeef, which means that it cannot be the basis of confirmed rulings. Imam Ahmad ibn Hanbal, who is a scholar of the highest caliber in both Hadith and Fiqh, feels that there is no sufficient ground to suggest that this prayer is Sunnah. |
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07-25-2012, 08:58 PM
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#15 |
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Assalamu alaikum. Can we read salawaat (or istighfar) instead of 3rd kalimah in salatu tasbeeh.
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