سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب التَّشَهُّدِChapter: The Tashah-hud.
Hadith 972
اُردوEn
حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ ، أَخْبَرَنَا أَبُو عَوَانَةَ ، عَنْ قَتَادَةَ . ح وحَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، حَدَّثَنَا هِشَامٌ ، عَنْ قَتَادَةَ ، عَنْ يُونُسَ بْنِ جُبَيْرٍ ، عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ الرَّقَاشِيِّ ، قَالَ : صَلَّى بِنَا أَبُو مُوسَى الْأَشْعَرِيُّ ، فَلَمَّا جَلَسَ فِي آخِرِ صَلَاتِهِ ، قَالَ رَجُلٌ مِنَ الْقَوْمِ : أُقِرَّتِ الصَّلَاةُ بِالْبِرِّ وَالزَّكَاةِ ، فَلَمَّا انْفَتَلَ أَبُو مُوسَى أَقْبَلَ عَلَى الْقَوْمِ ، فَقَالَ : أَيُّكُمُ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا ، قَالَ : فَأَرَمَّ الْقَوْمُ ، فَقَالَ : أَيُّكُمُ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا ، فَأَرَمَّ الْقَوْمُ ، قَالَ : فَلَعَلَّكَ يَا حِطَّانُ أَنْتَ قُلْتَهَا ، قَالَ : مَا قُلْتُهَا ، وَلَقَدْ رَهِبْتُ أَنْ تَبْكَعَنِي بِهَا ، قَالَ : فَقَالَ رَجُلٌ مِنَ الْقَوْمِ : أَنَا قُلْتُهَا ، وَمَا أَرَدْتُ بِهَا إِلَّا الْخَيْرَ ، فَقَالَ أَبُو مُوسَى : أَمَا تَعْلَمُونَ كَيْفَ تَقُولُونَ فِي صَلَاتِكُمْ ؟ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَنَا ، فَعَلَّمَنَا ، وَبَيَّنَ لَنَا سُنَّتَنَا ، وَعَلَّمَنَا صَلَاتَنَا ، فَقَالَ : "إِذَا صَلَّيْتُمْ فَأَقِيمُوا صُفُوفَكُمْ ، ثُمَّ لِيَؤُمَّكُمْ أَحَدُكُمْ ، فَإِذَا كَبَّرَ فَكَبِّرُوا ، وَإِذَا قَرَأَ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ سورة الفاتحة آية 7 ، فَقُولُوا : آمِينَ ، يُحِبُّكُمُ اللَّهُ ، وَإِذَا كَبَّرَ وَرَكَعَ فَكَبِّرُوا وَارْكَعُوا ، فَإِنَّ الْإِمَامَ يَرْكَعُ قَبْلَكُمْ وَيَرْفَعُ قَبْلَكُمْ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَتِلْكَ بِتِلْكَ ، وَإِذَا قَالَ : سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ، فَقُولُوا : اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ ، يَسْمَعُ اللَّهُ لَكُمْ ، فَإِنَّ اللَّهَ تَعَالَى قَالَ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ، وَإِذَا كَبَّرَ وَسَجَدَ فَكَبِّرُوا وَاسْجُدُوا ، فَإِنَّ الْإِمَامَ يَسْجُدُ قَبْلَكُمْ وَيَرْفَعُ قَبْلَكُمْ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَتِلْكَ بِتِلْكَ . فَإِذَا كَانَ عِنْدَ الْقَعْدَةِ فَلْيَكُنْ مِنْ أَوَّلِ قَوْلِ أَحَدِكُمْ أَنْ يَقُولَ التَّحِيَّاتُ الطَّيِّبَاتُ الصَّلَوَاتُ لِلَّهِ ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ " ، لَمْ يَقُلْ أَحْمَدُ : وَبَرَكَاتُهُ ، وَلَا قَالَ : وَأَشْهَدُ ، قَالَ : وَأَنَّ مُحَمَّدًا .
Narrated Abu Musa al-Ashari: Hittan ibn Abdullah ar-Ruqashi said: Abu Musa al-Ashari led us in prayer. When he sat at the end of his prayer, one of the people said: Prayer has been established by virtue and purity. When Abu Musa returned (from his prayer or finished his prayer), he gave his attention to the people, and said: Which of you is the speaker of such and such words? The people remained silent. Which of you is the speaker of such and such words? The people remained silent. He said: You might have said them, Hittan. He replied: I did not say them. I was afraid you might punish me. One of the people said: I said them and I did not intend by them (anything) except good. Abu Musa said: Do you not know how you utter (them) in your prayer? The Messenger of Allah ﷺ addressed us, and taught us and explained to us our way of doing and taught us our prayer. He said: When you pray a (congregational) prayer, straighten your rows, then one of you should lead you in prayer. When he says the takbir (Allah is Most Great), say the takbir, and when he recites verses "Not of those upon whom is Thy anger, nor of those who err" (i. e. the end of Surah i. ), say Amin; Allah will favour you. When he says "Allah is most great, " and bows, say "Allah is most great" and bow, for the imam will bow before you, and will raise (his head) before you. The Messenger of Allah ﷺ said: This is for that. When he says "Allah listens to the one who praises Him, " say: "O Allah, our Lord, to Thee be praise, Allah be praised, " Allah will listen to you, for Allah, the Exalted, said by the tongue of His Prophet ﷺ: "Allah listens to the one who praises Him. " When he says "Allah is most great" and prostrates, say: "Allah is most great" and prostrate, for the imam prostrates before you and raises his head before you. The Messenger of Allah ﷺ said: This is for that. When he sits, each one of you should say "The adorations of the tongue, all good things, and acts of worship are due to Allah. Peace be upon you, O Prophet, and Allah's mercy and His blessings. Peace be upon us and upon Allah's upright servants. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger. " This version of Ahmad does not mention the words "and His blessings" nor the phrase "and I testify"; instead, it has the words "that Muhammad. "
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1065. Commentary:
➊ "Say Ameen": The Hanafis say it should be said quietly because it is a supplication (du'a), and supplication should be made silently. But it is astonishing that the actual supplication is the last part of Surah al-Fatihah (Ameen is only its completion), and that is recited aloud, yet the completion of the supplication should be said quietly. This point is not understandable. It is evident that if the supplication is made aloud, then Ameen should also be said aloud. That is why, when supplication is made outside of prayer, Ameen is said loudly, in fact, even louder. Is it not a supplication at that time? Is supplication only in prayer?
➋ "In exchange": That is, he goes into bowing (ruku') before you, and he also rises that much earlier, and as much as you are late in going into bowing, you also rise that much later. Therefore, your bowing is equal to his bowing.
➌ «التَّحِيَّاتُ الصَّلَوَاتُ الطَّيِّبَاتُ» The literal meaning of Tahiyyah is respect and greeting. When praying for someone's life, it is said: «حیاك اللہ» "May Allah keep you alive and safe for a long time." In addition, it also means greatness and majesty, kingship, perpetuity and survival, and life. Also, by «التَّحِيَّاتُ», verbal acts of worship are also meant. «الصَّلَوَاتُ» Salah means supplication or prayer. Here, it refers to the five daily prayers, or all prayers, or physical acts of worship. «الطَّيِّبَاتُ» refers to every good thing and excellent speech, such as: praise of Allah, remembrance of Allah, and righteous words, etc. Here, it can also mean general righteous deeds and acts of financial worship. And Allah knows best.
➍ You did not mention anything beyond the Tashahhud: From this, it is deduced that only this much is obligatory or necessary. Sending blessings (salat) and supplication beyond this is not obligatory. However, Allah the Exalted has mentioned salat and salam together in the Noble Qur'an. In the mentioned Tashahhud, there is salam but not salat. Equal status demands that after this, salat (sending blessings) is also obligatory. The love and compassion of the Noble Prophet sallallahu alayhi wa sallam for his ummah, and the greatest intercession, require that, if nothing else, at least in his prayer, the right of the Messenger of Mercy and Compassion be fulfilled in the form of sending blessings (salat). Sallallahu alayhi wa sallam. This is also the position of Imam Shafi'i rahimahullah.
➎ "Seven words" are as follows:
➊ al-Tahiyyatu
➋ al-Salawatu
➌ al-Tayyibatu
➍ Salamun 'ala al-Nabi
➎ Salamun 'ala al-Salihin
➏ Testimony of Tawhid (Oneness of Allah)
➐ Testimony of Risalah (Prophethood)
➊ "Say Ameen": The Hanafis say it should be said quietly because it is a supplication (du'a), and supplication should be made silently. But it is astonishing that the actual supplication is the last part of Surah al-Fatihah (Ameen is only its completion), and that is recited aloud, yet the completion of the supplication should be said quietly. This point is not understandable. It is evident that if the supplication is made aloud, then Ameen should also be said aloud. That is why, when supplication is made outside of prayer, Ameen is said loudly, in fact, even louder. Is it not a supplication at that time? Is supplication only in prayer?
➋ "In exchange": That is, he goes into bowing (ruku') before you, and he also rises that much earlier, and as much as you are late in going into bowing, you also rise that much later. Therefore, your bowing is equal to his bowing.
➌ «التَّحِيَّاتُ الصَّلَوَاتُ الطَّيِّبَاتُ» The literal meaning of Tahiyyah is respect and greeting. When praying for someone's life, it is said: «حیاك اللہ» "May Allah keep you alive and safe for a long time." In addition, it also means greatness and majesty, kingship, perpetuity and survival, and life. Also, by «التَّحِيَّاتُ», verbal acts of worship are also meant. «الصَّلَوَاتُ» Salah means supplication or prayer. Here, it refers to the five daily prayers, or all prayers, or physical acts of worship. «الطَّيِّبَاتُ» refers to every good thing and excellent speech, such as: praise of Allah, remembrance of Allah, and righteous words, etc. Here, it can also mean general righteous deeds and acts of financial worship. And Allah knows best.
➍ You did not mention anything beyond the Tashahhud: From this, it is deduced that only this much is obligatory or necessary. Sending blessings (salat) and supplication beyond this is not obligatory. However, Allah the Exalted has mentioned salat and salam together in the Noble Qur'an. In the mentioned Tashahhud, there is salam but not salat. Equal status demands that after this, salat (sending blessings) is also obligatory. The love and compassion of the Noble Prophet sallallahu alayhi wa sallam for his ummah, and the greatest intercession, require that, if nothing else, at least in his prayer, the right of the Messenger of Mercy and Compassion be fulfilled in the form of sending blessings (salat). Sallallahu alayhi wa sallam. This is also the position of Imam Shafi'i rahimahullah.
➎ "Seven words" are as follows:
➊ al-Tahiyyatu
➋ al-Salawatu
➌ al-Tayyibatu
➍ Salamun 'ala al-Nabi
➎ Salamun 'ala al-Salihin
➏ Testimony of Tawhid (Oneness of Allah)
➐ Testimony of Risalah (Prophethood)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1065
