Nasai

Hadith Commentary:
This is the supplication of the sitting posture, which is called the Tashahhud.
A person first says: "Al-Tahiyyat."
Salutations (Salawat) and pure words (Tayyibat) are for Allah, the Exalted.
These three words encompass all the virtues of speech and action, meaning all goodness and excellence are established for the Lord Most Holy and originate from Him alone.
Then, salutations are sent upon the Noble Prophet (sallallahu alayhi wa sallam), and in this, the pronoun of direct address is used because this supplication was taught to the Companions (radi Allahu anhum) while the Prophet (sallallahu alayhi wa sallam) was present among them.
Now, the supplication has reached us with these very words, so it should be recited exactly as it has been transmitted.
(Tafheem al-Bukhari)
Salam (peace) is, in reality, a supplication, meaning: "May you remain safe." There is no need to offer such a supplication for Allah, the Pure, because He is free from every calamity and change; He is eternal and everlasting; there is no defect or deficiency in Him. He is the One who grants safety to the entire universe and nurtures all. That is why His name is "As-Salam."
In this supplication, the words "al-Tahiyyat," "Salawat," and "Tayyibat" are mentioned. "Al-Tahiyyat" means safety, permanence, greatness, freedom from every defect, and every kind of reverence. This refers to verbal acts of worship. "Salawat" refers to physical acts of worship, and "Tayyibat" refers to financial acts of worship.
(Fath al-Bari)
Thus, these three types of worship are exclusively for Allah alone. Those who associate anyone else with Allah in these acts of worship—whether angels, humans, or anything else—are taking the right of the Creator and giving it to the creation.
This is the very great injustice which the Qur'an has termed as shirk (associating partners with Allah).
Regarding this, Allah has stated:
"Whoever associates partners with Allah, Allah has forbidden Paradise for him, and his abode is the Fire."
That is, Paradise is forbidden for those who commit shirk, and they will abide forever in Hell.
Verbal acts of worship include mentioning His name while sitting, standing, walking, or moving about. Physical acts of worship include bowing (ruku'), prostration (sujud), and standing (qiyam). Financial acts of worship include every kind of charity, alms, offerings, vows, etc.

Hadith Commentary:
(1)
This is a brief narration; the wording of the detailed narration is as follows:
We used to say in prayer: "Peace be upon him from the servants of Allah." Upon these words, the Messenger of Allah (sallallahu alayhi wa sallam) admonished us.
(Sahih al-Bukhari, al-Adhan, Hadith: 835)
In this narration, the specific place for reciting the tashahhud is not determined; in another narration, this is clarified. Thus, in the hadith it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"When you sit after two rak‘ahs, say this."
(Sunan an-Nasa’i, at-Tatbiq, Hadith: 1164)
In the narration of Ibn Khuzaymah, it is reported from Abdullah ibn Mas‘ud (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) taught the tashahhud for the middle and final sitting of the prayer.
(Sahih Ibn Khuzaymah: 1/350, Hadith: 708)
In Sahih Bukhari, there is a narration that the Messenger of Allah (sallallahu alayhi wa sallam) taught me the words of tashahhud while my hand was between his two hands; he taught me these words just as a surah of the Qur’an is taught.
(Sahih al-Bukhari, al-Isti’dhan, Hadith: 6265)
From the imperative form (sighah al-amr) mentioned in the narrations, it is understood that reciting the tashahhud is obligatory. In fact, in the narration of Darqutni, it is clarified that Abdullah ibn Mas‘ud (radi Allahu anhu) says that before the tashahhud was made obligatory, we did not know what was to be recited in it.
(Sunan ad-Daraqutni: 1/350)
From this narration, it is understood that reciting the tashahhud is obligatory.
(Fath al-Bari: 2/404)

(2)
Different wordings of the tashahhud are narrated from various Companions (radi Allahu anhum); whichever of these is remembered may be recited. However, reciting the tashahhud narrated from Abdullah ibn Mas‘ud (radi Allahu anhu) is preferable, because it is established from the narrations of the two Sahihs.
The details of the tashahhud wordings are as follows:
• The tashahhud narrated from Abdullah ibn Mas‘ud (radi Allahu anhu): (al-tahiyyatu lillahi wa’l-salawatu wa’l-tayyibat, al-salamu ‘alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuhu, al-salamu ‘alayna wa ‘ala ‘ibadillahis-salihin, ash-hadu an la ilaha illa Allah wa ash-hadu anna Muhammadan ‘abduhu wa rasuluh) (Sahih al-Bukhari, al-Adhan, Hadith: 831)
• The tashahhud narrated from Ibn Abbas (radi Allahu anhu): (al-tahiyyatu al-mubarakat al-salawatu al-tayyibat lillah, al-salamu ‘alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuhu, al-salamu ‘alayna wa ‘ala ‘ibadillahis-salihin, ash-hadu an la ilaha illa Allah wa ash-hadu anna Muhammadan rasulullah) (Sahih Muslim, al-Salat, Hadith: 902 (403))
• The tashahhud narrated from Umar (radi Allahu anhu): (al-tahiyyatu lillah, al-zakiyyatu lillah, al-tayyibat lillah, al-salamu ‘alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuhu, al-salamu ‘alayna wa ‘ala ‘ibadillahis-salihin, ash-hadu an la ilaha illa Allah wa ash-hadu anna Muhammadan ‘abduhu wa rasuluh) (‘Umdat al-Qari: 1/266)

(3)
There are two ways of placing the hands on the knees while reciting the tashahhud:
• Place the right hand on the right knee and the left hand on the left knee.
(Sahih Muslim, al-Masajid, Hadith: 1307 (579))
• Place the right hand on the right thigh and the left hand on the left thigh.
(Sahih Muslim, al-Masajid, Hadith: 1308 (579))
From this, it is understood that the worshipper has the choice to place the hands on the knees or on the thighs during the tashahhud.

(4)
After the tashahhud in the final sitting, sending blessings (salat) upon the Messenger of Allah (sallallahu alayhi wa sallam) is also a part of the prayer. According to Imam Shafi‘i (rahimahullah), it is obligatory.
However, Imam Bukhari (rahimahullah) began the chapters on supplications after the tashahhud, and did not establish a chapter heading regarding salat (blessings) after the tashahhud, even though he has a sahih hadith on this subject, which he mentioned in the Book of Supplications, where he established the heading: "Sending blessings upon the Prophet (sallallahu alayhi wa sallam)."
(Sahih al-Bukhari, al-Da‘awat, Hadith: 6357)
Similarly, Imam Tirmidhi (rahimahullah) did not establish a chapter heading regarding sending blessings upon the Messenger of Allah (sallallahu alayhi wa sallam) after the chapters on tashahhud.
No reasonable explanation for this has come to our understanding, nor have the commentators of Bukhari written anything about it. However, Imam Muslim, Imam Abu Dawud, Imam Nasa’i, and Imam Ibn Majah (rahimahumullah) have established independent chapter headings regarding this after the tashahhud. The details are as follows:
• Sahih Muslim, al-Salat, Chapter: Sending blessings upon the Prophet (sallallahu alayhi wa sallam) after the tashahhud, Chapter: 17
• Sunan Abi Dawud, al-Salat, Chapter: Sending blessings upon the Prophet (sallallahu alayhi wa sallam) after the tashahhud, Chapters: 178, 179
• Sunan al-Nasa’i, al-Sahw, Chapter: The command to send blessings upon the Prophet (sallallahu alayhi wa sallam), Chapter: 49
• Sunan Ibn Majah, Iqamat al-Salawat, Chapter: Sending blessings upon the Prophet (sallallahu alayhi wa sallam), Chapter: 25.

(5)
There is a hadith narrated from Abu Mas‘ud al-Ansari in which the Messenger of Allah (sallallahu alayhi wa sallam) was asked: When we recite salat (blessings) in prayer, how should we recite it? The Messenger of Allah (sallallahu alayhi wa sallam) instructed to recite the Salat Ibrahimiyyah.
This narration has been reported by Imam Ahmad, Imam Bayhaqi, Imam Hakim, Imam Ibn Khuzaymah, and Darqutni.
All of them have also authenticated this narration.
From this narration, the place for reciting salat (blessings) in prayer is also determined.
See:
Musnad Ahmad: 4/119, and al-Sunan al-Kubra by al-Bayhaqi: 2/147.

Chapter of Sahih Bukhari Hadith Number: 6265: «بَابُ الأَخْذِ بِالْيَدَيْنِ:»
Relationship between the chapter heading and the hadith:
In the translation of the chapter heading, «باليدين» is mentioned, whereas in several manuscripts «باليدين» is not mentioned, i.e., the manuscripts of Sahih Bukhari are not unanimous in this regard. In some, "bil-yadayn" (with two hands, dual form) is mentioned, and in some manuscripts, "bil-yad" (with one hand, singular form). According to the manuscripts of Abu Dharr and Mustamli, it is mentioned in the singular form. Thus, Hafiz Ibn Hajar rahimahullah has written in these words:
«(باب الأخذ باليد) كذا فى رواية أبى زر عن الحموي والمستملي، وللباقين ”باليدين“ و فى نسخة ”باليمين“ و هو غلط.» (2)
“(Shaking hands with one hand) «باب الأخذ باليد» This chapter heading is correctly transmitted from Abu Dharr’s Hamawi and Mustamli, and in the rest (it is) ‘bil-yadayn’, and in one manuscript ‘bil-yamin’, which is incorrect.”
Allamah Abdul Haq al-Hashimi rahimahullah, discussing this issue, writes:
«و أورد فيه حديث ابن مسعود المذكور مطولا موصولا فمراده بهذا الباب: أن هذا الفعل الصادر من النبى صلى الله عليه وسلم لابن مسعود ليس من المصافحة فى شيئ، بل من باب الأخز باليد الذى قد يقع من غير حصول مصافحة، و به تحصل المطابقة لما ترجم له، ولهذا أورد أثر حماد بن زيد كالرد عليه، وهذه عادته انه أحيانا يورد الآثار فى الباب للرد عليها.» (3)
“Under the chapter, the narration of Sayyiduna Ibn Mas‘ud radi Allahu anhu is mentioned, both in a long and connected form. Thus, its meaning is like the chapter heading, that this action was performed by the Prophet sallallahu alayhi wa sallam, i.e., he sallallahu alayhi wa sallam held the hand of Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu (not that Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu did so), and this was not a handshake (musafahah), rather the chapter is about one hand, in which the act of musafahah does not occur, and the chapter is established for this very clarification. That is why the narration of Hammad ibn Zayd is mentioned, so that it may be refuted (that musafahah is not with two hands), and this is the habit of Imam Bukhari rahimahullah, that sometimes the narrations he presents under the chapter heading are intended to be refuted.”
From the quotations of Allamah Abdul Haq rahimahullah, it becomes clear that Imam Bukhari rahimahullah did not establish a chapter regarding shaking hands with both hands, rather he established a chapter on «أخذ باليد», because his intention here is to refute shaking hands with both hands. That is why he mentioned the narration of Zayd ibn Hammad under the chapter and refuted it in precise words, then after that he mentioned the hadith of Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu. There is no mention of musafahah in the hadith, rather the hand of Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu was in the hands of the Prophet sallallahu alayhi wa sallam, which is a clear proof that the intention here is not to establish musafahah, but rather to refute those who shake hands with both hands. And this refutation is done in such a manner that the Prophet sallallahu alayhi wa sallam used both his hands for the purpose of teaching and training, not for the purpose of musafahah. And if musafahah with both hands was intended here, then it should also be considered that Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu had only one hand, which even the Hanafis do not accept. At this point, the remarks of the muhaddith Abdul Rahman Mubarakpuri rahimahullah will not be without benefit. Thus, he writes:
“The statement of Sayyiduna Ibn Mas‘ud radi Allahu anhu «وكفى بين كفيه» in which the word «كفى» appears, apparently means that only one of his palms is intended, and the meaning is that in the state of teaching tashahhud, only one palm of Sayyiduna Ibn Mas‘ud radi Allahu anhu was between the two palms of the Messenger of Allah sallallahu alayhi wa sallam, because in «كفى» the word «كف» is singular, and the singular denotes a single individual. Also, mentioning the palm of the Messenger of Allah sallallahu alayhi wa sallam in the dual form and his own palm in the singular form is a clear proof that by the word «كفى», only one palm of Sayyiduna Ibn Mas‘ud radi Allahu anhu is meant. Furthermore, if both palms of Sayyiduna Ibn Mas‘ud radi Allahu anhu were between the two blessed palms of the Prophet sallallahu alayhi wa sallam, then Sayyiduna Ibn Mas‘ud radi Allahu anhu would certainly have explicitly stated this, and with attention and care, rather with pride, he would have said «وكفاى بين كفيه», i.e., both my palms were between the two palms of the Messenger of Allah sallallahu alayhi wa sallam. In that case, there would be no occasion to say «وكفى بين كفيه». Also, the intention of Sayyiduna Ibn Mas‘ud radi Allahu anhu with «وكفى بين كفيه» is to describe the state and manner in which the Messenger of Allah sallallahu alayhi wa sallam taught him tashahhud . . . . .”
The meaning is that only one palm of Sayyiduna Ibn Mas‘ud radi Allahu anhu was between the two palms of the Prophet sallallahu alayhi wa sallam, so it is clear from this evidence that the claim of those who advocate shaking hands with both hands cannot be established in any way, because these people do not accept this type of musafahah, rather they accept the musafahah in which both sides join both palms. Thus, what they claim is not established by this evidence, and what is established is not their claim.(1)
This humble and insignificant servant says that the intention of Imam Bukhari rahimahullah with this chapter is not to establish musafahah, but rather his intention is for the occurrence without musafahah, because in the previous chapter «باب المصافحة» he established the act of musafahah, because the word musafahah is derived from "safh", which means joining palm to palm. At this point, it is established that musafahah is joining palm to palm, not joining palms to palms, so from this it is proven that «باب الأخذ باليدين» is related to the occurrence without musafahah. Thus, Abdul Hayy rahimahullah, who is a Hanafi and is counted among the people of knowledge, writes:
«وآنچه كه در صحيح بخاري در باب مذكور از عبدالله بن مسعود رضي الله عنه درست.» (2)
“That is, the hadith narrated from Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu in Sahih Bukhari, that the Messenger of Allah sallallahu alayhi wa sallam taught me tashahhud, in the state that my palm was between his two palms, so apparently this is not the customary musafahah which is Sunnah at the time of meeting, rather it was a method of teaching, that elders, at the time of teaching something with attention, would hold the hand of the younger with both hands or one hand.”
Allamah Ibn Hajar rahimahullah writes:
«. . . . . إدخال هذا الحديث فى المصافحه أن الأخذ باليد يستلزم التقاء صفحة اليد بصفحة اليد غالبًا و من ثم أفردها بترجمة تلي هذه الجواز وقوع الأخذ باليد من غير حصول المصافحة.» (3)
“The reason for including this hadith (of Abdullah ibn Hisham, hadith number: 6474) in the chapter of musafahah is that holding the hand generally entails the meeting of the palms, and for this reason, later («باب الأخذ باليدين» in the hadith of Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu) he brought the chapter heading for the permissibility of holding the hand without the occurrence of musafahah.”
Allamah Qastallani rahimahullah writes:
«و لما كان الأخذ باليد يجوز أن يقع من غير حصول مصافحة أفرده بهذا الباب.» (1)
The summary of all this discussion is that Imam Bukhari rahimahullah did not establish the chapter heading for musafahah with both hands, rather, according to Ibn Hajar rahimahullah, in most cases, the correct form is «الأخذ باليد», and even if for a moment «الأخذ باليدين» is accepted, then three things are worthy of consideration:
First: From the chapter heading, musafahah with both hands will not be established, because the previous chapter is indicative of this issue.
Second: The narration of Hammad ibn Zayd, from this also musafahah with both hands will not be established.
Third: The hadith of Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu does not indicate musafahah, which we have already established in the previous pages.
Now, from the chapter heading, evidence can be derived for not shaking hands with both hands, because under the chapter heading, no such hadith is presented, whereas the hadith indicates a method of teaching. «فافهم!»

Hadith Commentary:
Is shaking hands (musafahah) with one hand Sunnah, or with both hands? For this, we present some details from the blessed pen of the great hadith scholar, Mawlana Abdur Rahman Mubarakpuri rahimahullah. For further detail, one should study his treatise "al-Maqalat al-Hasanah." The late Mawlana states:

Shaking hands with one hand, as the Ahl al-Hadith do, is established in the clearest terms from authentic and explicit hadiths and the reports of the Companions. There is not the slightest doubt about its proof. As for shaking hands with both hands, as is common among the Hanafis of this era, it is not established by any authentic hadith, nor by any report from a Companion, nor by any statement or action of a Tabi‘i, nor is it transmitted with a chain from any of the four Imams (Imam Abu Hanifah, Imam Shafi‘i, Imam Malik, Imam Ahmad ibn Hanbal rahimahumullah) that any Imam shook hands with both hands or gave a fatwa for it.

The Hanafi jurists have written, by way of analogy and example, that "Abdullah ibn Mas‘ud sowed the seeds of fiqh, ‘Alqamah watered and nurtured it, Ibrahim al-Nakha‘i harvested it, Hammad kneaded it, Imam Abu Hanifah ground it in the mill of reasoning, Imam Abu Yusuf kneaded its flour, Imam Muhammad baked its bread, and all the rest (i.e., the followers of the Hanafis) are eating from this bread."
So it is clear that among those who sowed, watered, harvested, kneaded, ground, kneaded the dough, and baked the bread, not a single one is proven to have shaken hands with both hands or given a fatwa for it.

Among the most authentic and reliable books according to the Hanafis, upon which the Hanafi madhhab is based, none have written that shaking hands with both hands is Sunnah or recommended.
The first tier of Hanafi books are the works of Imam Muhammad (al-Mabsut, al-Jami‘ al-Saghir, al-Jami‘ al-Kabir, al-Siyar al-Saghir, al-Siyar al-Kabir, al-Ziyadat), whose issues are called "masail usul" and "masail zahir al-riwayah." According to ‘Allamah Ibn al-Humam, the last of Imam Muhammad’s works is al-Jami‘ al-Saghir. The greatness of this final work is evident from the fact that Imam Abu Yusuf, who was Imam Muhammad’s teacher, always kept this book with him, never separating from it whether at home or on a journey.
Even in this final work, Imam Muhammad did not write that shaking hands should be done with both hands. Rather, he only wrote: "la ba’sa bi’l-musafahah"—there is no harm in shaking hands.

Among the second tier of Hanafi jurists, ‘Allamah Qadi Khan is a great jurist. His voluminous book, known as Fatawa Qadi Khan, is extremely reliable among the Hanafis. In every chapter of this book, Qadi Khan has listed countless detailed issues, but even he did not write about shaking hands with both hands. Rather, regarding musafahah, he only wrote what Imam Muhammad wrote in al-Jami‘ al-Saghir.

Among the reliable Hanafi books, al-Hidayah is a textbook and such an accepted, reliable, and trusted book that the Hanafi jurists recite this verse in its praise:
"Inna al-Hidayah ka’l-Qur’an qad nasakhat ma sanafu qabluha fi’l-shar‘i min kutub"
That is, al-Hidayah, like the Noble Qur’an, has abrogated all the books that were written before it.
Even in this book, it is not written that shaking hands should be done with both hands. Rather, it only says:
"wa la ba’sa bi’l-musafahah li-annahu huwa al-mutawarath wa qala ‘alayhi al-salam man safaha akhahu al-muslim wa harraka yadahu tanatharat dhunubuhu"
That is, there is no harm in shaking hands because it is an ancient Sunnah, and the Messenger of Allah sallallahu alayhi wa sallam said: "Whoever shakes hands with his Muslim brother and moves his hand, his sins fall away."
And in the commentaries of al-Hidayah—Bidayah, Kifayah, Nata’ij al-Afkar, Takmilah, Fath al-Qadir, etc.—it is also not explicitly stated that shaking hands with both hands is Sunnah or recommended.

Among the reliable Hanafi books, Sharh Wiqayah is also a textbook and is nearly as accepted and reliable as al-Hidayah. Even in this, it is not written that shaking hands with both hands is Sunnah or recommended. It only says that shaking hands is permissible, and in its commentaries and marginal notes, such as Dhakhirat al-‘Uqba, etc., it is also not explicitly stated that shaking hands should be with both hands.

Now, let us look at the three reliable texts upon which the later Hanafi jurists rely (as stated in al-Nafi‘ al-Kabir: "Know that the later scholars have relied on the three texts: al-Wiqayah, Mukhtasar al-Quduri, and al-Kanz").
That is, al-Wiqayah, al-Quduri, and al-Kanz.
It is clear that even in these texts, it is not written that shaking hands with both hands is Sunnah or recommended.

The Mukhtasar books of the Hanafi madhhab are reliable and authentic, and none of them state that shaking hands with both hands is necessary, nor that it is Sunnah or recommended.

If someone says that in Hanafi fiqh, al-Durr al-Mukhtar is a famous and well-known book, and in it, it is written that shaking hands with both hands is Sunnah, then the answer should be that a book being famous is one thing, and being reliable and authentic is another.
The fame of al-Durr al-Mukhtar does not necessitate its reliability and authenticity. See, for example, how Khulasat al-Kidani is a famous book in Hanafi fiqh, especially in the lands beyond the river, where people even memorize it. But despite its fame, it is considered completely unreliable and unworthy of consideration by the Hanafi scholars.
Therefore, the fame of al-Durr al-Mukhtar does not necessitate its reliability and authenticity. The Hanafi jurists have clearly stated (in the introduction to ‘Umdat al-Ri‘ayah, the marginal notes on Sharh Wiqayah):
"la yajuzu al-ifta’ min al-kutub al-mukhtasarah ka’l-Nahr wa Sharh al-Kanz al-‘Ayni wa al-Durr al-Mukhtar Sharh Tanwir al-Absar"
That is, it is not permissible to give fatwa from the summarized books such as al-Nahr, Sharh al-Kanz al-‘Ayni, and al-Durr al-Mukhtar, Sharh Tanwir al-Absar.

Moreover, we must also see that in al-Durr al-Mukhtar, this issue (i.e., the Sunnah of shaking hands with both hands) is quoted from another book, and what is the status of that book—reliable or not?
It is clear that in al-Durr al-Mukhtar, this issue is quoted from al-Qunyah (in al-Durr al-Mukhtar: "wa fi’l-Qunyah al-sunnah fi’l-musafahah bi-kiltay yadih wa tamamuhu fima ‘allaqahu ‘ala al-mulqa..."), and according to the Hanafis, al-Qunyah is not reliable (see ‘Umdat al-Ri‘ayah 12).
The author of this book was a Mu‘tazili in creed and Hanafi in branches. All his books, including al-Qunyah, are, according to the explicit statements of the Hanafi jurists, unreliable and not authentic. The author of al-Qunyah has also not provided any evidence for this issue.

So, when it is known that in al-Durr al-Mukhtar, this issue is quoted from al-Qunyah, and according to the Hanafi jurists, al-Qunyah is unreliable, and no evidence is provided in al-Qunyah for this, it is clear that citing al-Durr al-Mukhtar as proof for the Sunnah of shaking hands with both hands is the work of those who are aware, and in some other late Hanafi books, the claim of the Sunnah of shaking hands with both hands is also made, but they are not as reliable and authentic as the aforementioned books, nor is this claim transmitted from a reliable and authentic book, nor is any evidence provided for it.
Most likely, this claim is also transmitted via al-Qunyah.

Now that you have heard all these things, look at the practice of the Hanafis of our time. They have not done any research on this issue, and the hadiths that establish the Sunnah of shaking hands with one hand have been completely ignored, as have all their own reliable books upon which the Hanafi madhhab is based. Instead, they have insisted on al-Durr al-Mukhtar and similar books, to the extent that they have declared shaking hands with one hand as not Sunnah, and some ignorant and fanatical people have gone so far in their zeal and fanaticism as to declare shaking hands with one hand as an innovation (bid‘ah), and even that did not satisfy them, so they labeled this Sunnah of the Prophet as the practice of Christians, and called those who practice it by bad names to cool their hearts filled with ignorance and fanaticism.
Inna lillahi wa inna ilayhi raji‘un.
And here I explain the intended matter, relying on Allah, the Most Loving.

➊ The First Narration Proving the Sunnah of Shaking Hands with One Hand:
Hafiz Ibn ‘Abd al-Barr writes in al-Tamhid, the commentary on al-Muwatta’:
"‘Abd al-Warith ibn Sufyan narrated to us, he said: Qasim ibn Asbagh narrated to us, Ibn Wadih narrated to us, Ya‘qub ibn Ka‘b narrated to us, Mubashshir ibn Isma‘il narrated to us, from Hassan ibn Nuh, from ‘Ubaydullah ibn Busr, who said: ‘Do you see this hand of mine? I shook hands with the Messenger of Allah sallallahu alayhi wa sallam with this very hand,’ and he mentioned the hadith."
This hadith is authentic.
From this hadith, it is explicitly established that shaking hands with one hand is Sunnah.

➋ The Second Narration:
From Anas ibn Malik: "I shook hands with the palm of this hand of mine with the palm of the Messenger of Allah sallallahu alayhi wa sallam, and I have never touched silk or brocade softer than the palm of the Messenger of Allah sallallahu alayhi wa sallam."
This hadith is famous as "musalsal bi’l-musafahah."
Every narrator in the chain of this hadith, when narrating it, shook hands with his teacher with one hand, just as Anas shook hands with the Messenger of Allah sallallahu alayhi wa sallam with one hand.
This hadith has been mentioned by ‘Allamah Muhammad ‘Abid Sindhi rahimahullah in "Hasr al-Sharid," and by ‘Allamah Shawkani in "It-haf al-Akabir," and by many hadith scholars in their musalsalat.
There are several chains for this hadith. Some are not strong enough for proof and citation, but some are suitable for citation, and we have not presented this narration as a proof, but only as supporting evidence, and likewise the third narration is also mentioned as supporting evidence.

It should be noted that although these two narrations do not explicitly mention the right hand, the narrations that follow do explicitly mention the right hand, and the Sunnah of shaking hands with the right hand is also supported by the hadith of ‘A’ishah radi Allahu anha:
"The Prophet sallallahu alayhi wa sallam loved to start with the right in all his affairs as much as possible, in his purification, combing his hair, and putting on his shoes." (Agreed upon, as in Mishkat)
The generality of this hadith includes shaking hands, as ‘Allamah ‘Ayni has stated in Binaayah, the commentary on al-Hidayah, and Imam Nawawi in his commentary on Sahih Muslim.

➌ The Third Narration:
In Sahih Abu ‘Awanah, from ‘Amr ibn al-‘As:
"When Allah placed Islam in my heart, I came to the Messenger of Allah sallallahu alayhi wa sallam and said: ‘O Messenger of Allah, extend your hand so that I may pledge allegiance to you.’ So he extended his right hand, and I withdrew my hand. He said: ‘What is the matter with you, O ‘Amr?’ I said: ‘I wanted to stipulate a condition.’ He said: ‘What condition?’ I said: ‘That I be forgiven.’ He said: ‘Do you not know, O ‘Amr, that Islam wipes out what came before it?’"
Imam Muslim also narrated this hadith in his Sahih, but with "extend your right hand" instead of "extend your hand."
From this hadith, it is explicitly known that at the time of bay‘ah (pledge), shaking hands with one hand (i.e., the right hand) is Sunnah.
Because if shaking hands with both hands had been the established practice, then...

Mulla ‘Ali Qari, in Mirqat Sharh Mishkat, vol. 1, p. 87, writes under this hadith:
"‘Extend your right hand’—that is, open it and stretch it out so that I may place my right hand upon it, as is the custom in bay‘ah."
When it is established from this hadith that at the time of bay‘ah, shaking hands with one hand (i.e., the right hand) is Sunnah, then at the time of meeting as well, shaking hands with one hand (i.e., the right hand) is also Sunnah, because the reality of musafahah at meeting and musafahah at bay‘ah is the same; there is no difference established in the Shari‘ah, as has been explained above.

➍ The Fifth Narration:
In Musnad Ahmad ibn Hanbal, p. 567:
"‘Abdullah narrated to us, Haddab narrated to us, Abu Sa‘id and ‘Affan narrated to us, Rabi‘ah ibn Kulthum narrated to me, my father narrated to me, I heard Abu Ghadiyah say: ‘I pledged allegiance to the Messenger of Allah sallallahu alayhi wa sallam.’ Abu Sa‘id said: ‘I asked him, "With your right hand?" He said: "Yes," both of them said in the hadith, and the Messenger of Allah sallallahu alayhi wa sallam addressed us on the day of ‘Aqabah...’"
This narration is authentic; all its narrators are trustworthy.
From this narration, it is also explicitly established that at the time of bay‘ah, shaking hands with one hand (i.e., the right hand) is Sunnah.
Thus, from this, it is also established that at the time of meeting, shaking hands with one hand (i.e., the right hand) is Sunnah, as previously mentioned.

➎ The Sixth Narration:
In Sahih Bukhari, from ‘Abdullah ibn ‘Umar radi Allahu anhu:
"And the bay‘ah of Ridwan took place after ‘Uthman went to Makkah. The Messenger of Allah sallallahu alayhi wa sallam said, pointing to his right hand: ‘This is the hand of ‘Uthman,’ and he struck it with his own hand and said: ‘This is for ‘Uthman.’"
From this hadith, it is also established that shaking hands with one hand is Sunnah, because the right hand of the Prophet sallallahu alayhi wa sallam was in place of one hand for ‘Uthman, and the other was his own. Reflect on this.

➏ The Seventh Narration:
In Musnad Ahmad ibn Hanbal, vol. 3, p. 471:
"From Hibban Abu al-Nadr: I entered with Wathilah ibn al-Asqa‘ upon Abu Aswad al-Jurashi during his illness in which he died. He greeted him, and Abu Aswad took the right hand of Wathilah and wiped it over his eyes and face, because he had pledged allegiance to the Messenger of Allah sallallahu alayhi wa sallam with that hand."
From this narration, it is also explicitly established that shaking hands with the right hand at bay‘ah is Sunnah.
Thus, from this, it is also apparent that shaking hands with one hand at the time of meeting is Sunnah.

➐ The Eighth Narration:
"Is-haq ibn Sayyar narrated to us, ‘Ubaydullah narrated to us, Sufyan informed us, from Ziyad ibn ‘Alaqah, who said: I heard Jarir narrate, when al-Mughira ibn Shu‘bah died, he addressed the people and said: ‘I advise you to fear Allah alone, with no partner, and to be calm and dignified. I pledged allegiance to the Messenger of Allah sallallahu alayhi wa sallam with this hand of mine upon Islam, and he stipulated upon me to be sincere to every Muslim. By the Lord of the Ka‘bah, I am a sincere advisor to you all.’ Then he sought forgiveness and descended."
From this narration, it is also apparent that shaking hands with one hand is Sunnah.

➑ The Ninth Narration:
In Sunan Ibn Majah:
"From ‘Uqbah ibn Suhban: I heard ‘Uthman ibn ‘Affan say: ‘I have never sung, nor wished for anything, nor touched my private part with my right hand since I pledged allegiance to the Messenger of Allah sallallahu alayhi wa sallam with it.’"
From this narration, it is also apparent that shaking hands at the time of meeting with one hand, i.e., the right hand, is Sunnah.

➒ The Tenth Narration:
In Kanz al-‘Ummal, vol. 1, p. 82:
"From Anas: I pledged allegiance to the Prophet sallallahu alayhi wa sallam with this hand of mine upon hearing and obeying as much as I could." (Ibn Jarir)
From this narration, it is also apparent that shaking hands at the time of meeting with one hand is Sunnah.

➓ The Eleventh Narration:
In Kanz al-‘Ummal:
"From ‘Abdullah ibn Hakim: I pledged allegiance to ‘Umar with this hand of mine upon hearing and obeying as much as I could." (Ibn Sa‘d)
From this narration, it is also apparent that at the time of bay‘ah, shaking hands with one hand is Sunnah, and thus, at the time of meeting, shaking hands with one hand is also Sunnah, as previously mentioned.

It should be noted that in the tenth and eleventh narrations, although the right hand is not explicitly mentioned, the above narrations show that in both these narrations, the one hand referred to is the right hand.
Also, it should be noted that among the narrations of bay‘ah, some are presented as supporting evidence.
Furthermore, there are many more marfu‘ and mawquf narrations regarding the Sunnah of shaking hands with one hand at bay‘ah, and those mentioned here are sufficient and complete for establishing the point.

➊➊ The Twelfth Narration:
In Kitab al-Targhib wa’l-Tarhib:
"From Salman al-Farisi: The Prophet sallallahu alayhi wa sallam said: ‘When a Muslim meets his brother and takes his hand, their sins fall away from them as the leaves fall from a dry tree on a windy day.’"
Al-Tabarani narrated this hadith with a good chain.
From this hadith, it is also apparent that shaking hands with one hand is Sunnah, because the word "yad" (hand) is in the singular, and the singular form indicates a single individual.
It should be noted that in all the hadiths about musafahah, the word "yad" occurs in the singular.
In no hadith about musafahah does the word "yad" occur in the dual form.
"Wa man idda‘a khilafahu fa ‘alayhi al-bayan"—whoever claims otherwise, the proof is upon him.
Thus, all such hadiths support our claim.

➊➋ The Thirteenth Narration:
In Jami‘ al-Tirmidhi:
"From al-Bara’ ibn ‘Azib: The Messenger of Allah sallallahu alayhi wa sallam said: ‘Whenever two Muslims meet and shake hands, they are forgiven before they part.’"
Al-Tirmidhi said: "This is a hasan gharib hadith."
From this hadith, and from all other hadiths in which musafahah is mentioned in general and the words "yad" or "kaf" are not specified, shaking hands with one hand is established, and these hadiths do not establish shaking hands with both hands.
This is because the lexicographers and commentators of hadith have defined musafahah in a way that does not apply to shaking hands with both hands, but applies perfectly to shaking hands with one hand as practiced among the Ahl al-Hadith.

Now, first listen to the meaning of musafahah.
‘Allamah Murtada al-Zabidi al-Hanafi writes in Taj al-‘Arus, commentary on al-Qamus:
"A man shakes hands with another man when he places the palm of his hand on the palm of the other, and the palms of both hands face each other. Among them is the hadith of musafahah at meeting, and it is a mutual action of placing the palm of the hand on the palm of the hand and the face facing the face, as in al-Lisan, al-Asas, and al-Tahdhib. So do not pay attention to those who claim that musafahah is not Arabic."
Mulla ‘Ali Qari al-Hanafi writes in Mirqat Sharh Mishkat:
"Musafahah is the joining of the palm of the hand."
Hafiz Ibn Hajar writes in Fath al-Bari:
"It is a mutual action of joining the palm of the hand to the palm of the hand."
Ibn al-Athir writes in al-Nihayah:
"It is a mutual action of joining the palm of the hand to the palm of the hand and the face facing the face."
The summary and result of these statements is that musafahah means joining the inner part of the palm to the inner part of the palm.
Thus, joining the back of the hand to the back of the hand, or the inner part of the palm to the back of the hand, is not called musafahah.

When you have understood the meaning of musafahah, listen: the meaning of musafahah applies clearly to the musafahah practiced among the Ahl al-Hadith. As for shaking hands with both hands, there are two forms: one is that the inner part of the right palm is joined to the inner part of the right palm, and each person joins the inner part of his left palm to the back of the other's right hand.
This form of musafahah is common among most Hanafis of this era, and for its proof, the narration of Ibn Mas‘ud is presented: "The Prophet sallallahu alayhi wa sallam taught me tashahhud while my palm was between his two palms."
The second form is that the inner part of the right palm is joined to the inner part of the right palm, and the inner part of the left palm is joined to the inner part of the left palm, and each person’s two hands are like scissors.
This "scissors" form of musafahah is practiced by some Hanafis of this era.

Of these two forms, in the first form, only the joining of the inner part of the right palm to the inner part of the right palm fulfills the meaning of musafahah, and the rest is extra, which has nothing to do with musafahah.
As for the second form, firstly, the argument of those who hold the first form invalidates it; secondly, this "scissors" musafahah is not one musafahah, but two, because the inner part of the right palm is joined to the inner part of the right palm, and the definition of musafahah ("the joining of the palm of the hand to the palm of the hand") applies, so this is one musafahah, and the inner part of the left palm is joined to the inner part of the left palm, and the definition of musafahah applies to this as well, so this is also one musafahah.
Thus, in the "scissors" musafahah, there are undoubtedly two musafahahs.
And even if the meaning of musafahah as stated by the lexicographers has been transferred by the Shari‘ah to another meaning, the Shari‘ah has definitely specified the right hand for musafahah, as is clear from the above narrations.

Based on this, in the "scissors" musafahah, joining the inner part of the left palm to the inner part of the left palm is not included in musafahah.
From our explanation, it is clear that the hadith of al-Bara’ ibn ‘Azib and all other hadiths in which musafahah is mentioned in general, without specifying "yad" or "kaf," establish the Sunnah of shaking hands with one hand.
Reflect and ponder.

We have presented thirteen narrations to establish the Sunnah of shaking hands with one hand. There are more narrations, but these are sufficient and complete for establishing the point.

Now, we consider it appropriate to mention a few statements of scholars and jurists regarding the Sunnah or recommendation of shaking hands with one hand.

Statements of Scholars and Jurists Regarding the Sunnah or Recommendation of Shaking Hands with One Hand

➊ The Statement of ‘Allamah Ibn ‘Abidin al-Shami rahimahullah (Hanafi):
He writes in Radd al-Muhtar, the marginal notes on al-Durr al-Mukhtar:
"His statement (fa in lam yaqdir) i.e., if he is unable to kiss it except with harm, or in general, he should place his hands on it and then kiss them, or place only one hand, and it is preferable that it be the right hand, because it is used for honorable matters, and because it is narrated from Bahr al-‘Amiq that the Black Stone is the right hand of Allah, with which His servants shake hands, and musafahah is with the right hand."
That is, if one is unable to kiss the Black Stone, or can only do so with harm, then in both cases, the one performing tawaf should place both hands on the Black Stone, then kiss his hands, or place only one hand, and it is preferable to place the right hand, because the right hand is used for honorable matters, and because it is narrated from Bahr al-‘Amiq that the Black Stone is the right hand of Allah, with which His servants shake hands, and musafahah is with the right hand.

➋ The Statement of ‘Allamah Badr al-Din al-‘Ayni rahimahullah (Hanafi):
He writes in Binaayah, the commentary on al-Hidayah:
"The scholars have agreed that it is recommended to give precedence to the right hand in all matters of honor, such as ablution, ritual bath, wearing clothes, shoes, socks, trousers, entering the mosque, using the toothstick, applying kohl, trimming the nails, trimming the mustache, plucking the armpit hair, shaving the head, saying salam at the end of prayer, leaving the toilet, eating, drinking, shaking hands, kissing the Black Stone, taking and giving, and other similar matters. It is recommended to give precedence to the left hand in the opposite of these matters."
That is, the scholars have agreed that in all matters of honor, it is recommended to give precedence to the right hand, such as ablution, ritual bath, wearing clothes, shoes, socks, trousers, entering the mosque, using the toothstick, applying kohl, trimming the nails, trimming the mustache, plucking the armpit hair, shaving the head, saying salam at the end of prayer, leaving the toilet, eating, drinking, shaking hands, kissing the Black Stone, taking and giving, and other similar matters. In matters contrary to these, it is recommended to give precedence to the left hand.

➌ The Statement of ‘Allamah Diya’ al-Din al-Hanafi al-Naqshbandi rahimahullah:
He writes in his book Lawami‘ al-‘Uqul, Sharh Rumuz al-Hadith:
"It is apparent from the etiquettes of the Shari‘ah that the right hand is specified from both sides for the Sunnah to be fulfilled in this way. It is not fulfilled by the left hand to the left hand, nor by the right to the left."
He mentioned this under the hadith: "When two Muslims meet and shake hands and praise Allah..."

➍ The Statement of ‘Allamah ‘Abd al-Ra’uf al-Munawi rahimahullah:
He writes in his book al-Rawd al-Nadir, Sharh al-Jami‘ al-Saghir:
"The Sunnah is not fulfilled except by placing the right hand in the right hand, when there is no excuse."
That is, musafahah is not Sunnah except in the case where the right hand is placed in the right hand, when there is no excuse.

➎ The Statement of ‘Allamah ‘Azizi rahimahullah:
He writes in his book al-Siraj al-Munir, Sharh al-Jami‘ al-Saghir, in the commentary on the hadith of meeting the pilgrim:
"When you meet the pilgrim, i.e., upon his return from Hajj, greet him and shake hands with him, i.e., place your right hand in his right hand."
That is, when you meet the pilgrim, i.e., upon his return from Hajj, greet him and shake hands with him, i.e., place your right hand in his right hand.

➏ The Statement of ‘Allamah Ibn Arslan rahimahullah:
‘Allamah ‘Allaqmi rahimahullah writes in al-Kawkab al-Munir, Sharh al-Jami‘ al-Saghir, under the hadith: "When two Muslims meet and shake hands...":
"Ibn Arslan said: The Sunnah is not fulfilled except by placing the skin of one palm on the other."
That is, the Sunnah of musafahah is not fulfilled except in the way that the skin of one palm is placed on the skin of the other palm.

➐ The Statement of ‘Allamah Ibn Hajar:
He writes in al-Minhaj al-Qawim, Sharh Masa’il al-Ta‘lim:
"It is Sunnah to use the right hand in ablution, because the Prophet sallallahu alayhi wa sallam loved to use the right in all his affairs that are matters of honor, such as combing the hair, purification, applying kohl, shaving, plucking the armpit hair, trimming the mustache, wearing shoes and clothes, trimming the nails, shaking hands, taking and giving, and it is disliked to abandon the right."
The summary of this statement is the same as that of ‘Ayni.

➑ The Statement of Imam Nawawi:
‘Allamah ‘Abdullah ibn Sulayman al-Yami al-Zabidi writes in his treatise on musafahah:
"Nawawi said: It is recommended that musafahah be done with the right hand, and this is better."
That is, Nawawi said that shaking hands with the right hand is recommended and this is better.

Now, finally, we conclude the first chapter by quoting the statement of Qutb Rabbani Mawlana Shaykh Sayyid ‘Abd al-Qadir al-Jilani (who is famous as Piran-e-Pir and is a scholar and devotee) rahimahullah.
Qutb Rabbani Mawlana Shaykh Sayyid ‘Abd al-Qadir al-Jilani writes in his unparalleled book Ghunyat al-Talibin:
"Section on what is recommended to do with the right hand and what is recommended to do with the left hand:
It is recommended for him to take things with his right hand, to eat, drink, and shake hands with it, to begin with it in ablution, putting on shoes, and wearing clothes. Likewise, he should begin with the right foot when entering blessed places such as the mosque, gatherings, homes, and houses. As for the left hand, it is for doing repugnant things and removing filth, such as blowing the nose, istinja’, cleaning the nose, and washing all impurities, except when it is difficult or impossible, such as when the left hand is paralyzed or cut off, then he should do these things with his right hand."
Where are the followers of the Qadiri order, and where are the devotees of Piran-e-Pir? Let them carefully and reflectively consider this statement of their Pir-o-Dastgir, and if they are sincere in their devotion and belief, let them act accordingly, and if they have uttered any inappropriate words about shaking hands with one hand or about those who practice it, let them retract those words with regret.
And Allah is the Guide to the truth.

The Evidence of Those Who Shake Hands with Both Hands and Its Answer

It is narrated in the Sahihayn from Ibn Mas‘ud:
"The Prophet sallallahu alayhi wa sallam taught me tashahhud while my palm was between his two palms."
The answer to this evidence is as follows:
In the statement of Ibn Mas‘ud, "kafī bayna kafayh," the word "kaf" (palm) in the singular indicates that only one of his palms is meant, and the meaning is that at the time of teaching tashahhud, only one palm of Ibn Mas‘ud was between the two palms of the Messenger of Allah sallallahu alayhi wa sallam, because "kafī" is singular and refers to a single individual.
Moreover, mentioning the Prophet’s palms in the dual form and his own palm in the singular is further evidence that by "kafī," Ibn Mas‘ud meant only one palm.
If both palms of Ibn Mas‘ud had been between the two blessed palms of the Prophet sallallahu alayhi wa sallam, Ibn Mas‘ud would certainly have specified this and stated with emphasis and attention: "kafay bayna kafayh"—my two palms were between his two palms.
In that case, there would have been no occasion to say "kafī bayna kafayh."
Moreover, Ibn Mas‘ud’s purpose in saying "kafī bayna kafayh" is to describe the state and manner in which the Prophet sallallahu alayhi wa sallam taught him tashahhud.
So, if at the time of teaching tashahhud, both palms of Ibn Mas‘ud were between the two palms of the Prophet sallallahu alayhi wa sallam, Ibn Mas‘ud would have said "kafay bayna kafayh," because the phrase "kafī bayna kafayh" does not explicitly or textually indicate that.

So, when it is known that by "kafī" in the statement of Ibn Mas‘ud, only one of his palms is meant, and the meaning is that only one palm of Ibn Mas‘ud was between the two palms of the Prophet sallallahu alayhi wa sallam, it is clear that this evidence cannot in any way prove the claim of those who advocate shaking hands with both hands, because these people do not advocate this type of musafahah, but rather the musafahah in which both sides join both palms.
So, what these people claim is not established by this evidence, and what is established is not their claim.

Hafiz Ibn Hajar writes in Fath al-Bari:
"The reason for including this hadith (i.e., the hadith of ‘Abdullah ibn Hisham) in the chapter of musafahah is that taking by the hand usually entails the meeting of the palm of the

Hadith Commentary:
(1)
According to the hadith scholars, if a teacher holds the hand of a student during instruction, this too is a form of handshake (musafahah). Imam Bukhari rahimahullah, in this hadith, has established the permissibility of shaking hands with both hands. However, in this instance, the one of higher rank uses both hands, while the one of lower rank, i.e., Abdullah ibn Mas'ud radi Allahu anhu, uses one hand. The commonly practiced form of shaking hands with both hands is not like this; rather, for that, it is necessary that both parties use both hands.

(2)
According to our inclination, shaking hands with one hand from each side is the Sunnah practice, although shaking hands with both hands is not impermissible. Rather, we consider there to be flexibility in this matter, and we deem shaking hands with one hand to be recommended (mustahabb), as Hazrat Anas radi Allahu anhu narrates:
Whenever the Messenger of Allah sallallahu alayhi wa sallam met someone and shook hands, he would not withdraw his hand from the other person's hand until that person himself withdrew his hand, and he would not turn his face away from him until that person himself turned his face away.
(al-Zuhd by Ibn al-Mubarak, Hadith: 392, and Fath al-Bari: 11/68)
Similarly, Hazrat Abu Hurairah radi Allahu anhu narrates that once the Messenger of Allah sallallahu alayhi wa sallam met me while I was in a state of major ritual impurity (janabah). He extended his hand towards me, but I withdrew my hand and said:
I am in a state of janabah. So he said:
“A Muslim is not impure.”
(Sharh Ma'ani al-Athar by al-Tahawi: 1/13, Hadith: 6)
This hadith is a definitive text that the Messenger of Allah sallallahu alayhi wa sallam, at the time of meeting, extended one hand for the handshake.
Hazrat Abdullah ibn Busr radi Allahu anhu narrates: “You see this palm of mine; I placed this palm upon the palm of the Messenger of Allah sallallahu alayhi wa sallam.”
(Musnad Ahmad: 4/189)
This hadith has already been mentioned, that the Messenger of Allah sallallahu alayhi wa sallam said:
“When two Muslims meet and each of them holds the hand of the other, it is a right upon Allah that He pays attention to their supplication and forgives them before their hands separate.”
(Musnad Ahmad: 3/142)

(3)
From these ahadith, it is understood that the Sunnah handshake is with one hand.
Although shaking hands with both hands is also permissible, it cannot be given the status of being Sunnah.
And Allah knows best.

Hadith Commentary:
1.
In one narration, it is mentioned that we used to say:
"Peace (salam) be upon Allah from His servants, peace be upon so-and-so, and peace be upon so-and-so."
The Messenger of Allah (sallallahu alayhi wa sallam) said:
"Do not say, 'Peace be upon Allah,' for He Himself is As-Salam (the Source of Peace)."
After this, the Prophet (sallallahu alayhi wa sallam) taught the tashahhud and said:
"When you say it in this way, your salam will reach every (righteous) servant in the heavens or between the heavens and the earth."
(Sahih al-Bukhari, al-Adhan, Hadith: 835)
Imam al-Bukhari rahimahullah selected a portion of a verse from Surah al-Hashr for the chapter heading, in which "Salam" and "Mu’min" are used as attributive names for Allah.
The meaning of "Salam" is to be free and safe from apparent and hidden defects and calamities.
That is, Allah is free from every kind of deficiency and flaw.
In this respect, this attribute is from the negative attributes (sifat salbiyyah).
Its other meaning is that He is the One who grants safety to others.
In this regard, it is a positive and active attribute (sifat ithbatiyyah wa fi’liyyah). Also, among the great blessings of Allah’s Paradise is that He Himself will greet His servants with salam, as Allah the Exalted says:
"A word (of peace) from a Merciful Lord (will be said)."
(Ya-Sin: 58)
In this respect, it is an attribute of speech (sifat kalamiyyah).

3.
It appears that Imam al-Bukhari rahimahullah’s purpose with this chapter heading is to declare Allah free from any resemblance to the creation, and that neither in name nor in meaning is any similarity with the creation intended. For example:
Hand, foot, eye, or other such attributes which Allah has affirmed for Himself or His Messenger (sallallahu alayhi wa sallam) has affirmed for his Lord, are befitting to Him, because Allah is, due to the mentioned attribute, free and safe from every kind of defect and deficiency.
When we reflect on Allah’s other attributes, the attribute of safety (salama) is prominent in every aspect, for example:
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His being alive is free from death, sleep, and drowsiness.
©
His being al-Qayyum (the Sustainer) is protected from need, fatigue, etc.
©
His knowledge is safe from forgetfulness, error, or contemplation.
©
His words are protected from falsehood and breaking promises.
©
His divinity is safeguarded from partnership, etc.
©
His sovereignty is protected from every kind of partner and assistant.
©
His punishment is safe from vengeance and oppression; rather, it is entirely based on justice and wisdom.
In short, all of Allah’s attributes are free and protected from negation (ta’til), resemblance (tashbih), and figurative interpretation (ta’wil).
In this hadith, the attribute of safety (salama) is affirmed for Allah, and thus this hadith is exactly in accordance with the established chapter heading.

4.
Similarly, "Mu’min" is also an attributive name of Allah, and the meaning of "aman" is:
To be safe from fear and danger.
On this basis, "Mu’min" means:
The One who grants security and safety to others, i.e., Allah is the One who gives a law by which, instead of corruption in the land, peace and security are established. Also, Allah’s creation is in complete safety from any kind of injustice, excess, or oppression from Him.
Another meaning of "Mu’min" is the One who affirms, i.e., the One who affirms by His word and deed His own truth and that of His messengers, or the One who stamps the seal of affirmation upon the faith of the believers.
‘Allamah Ibn al-Jawzi rahimahullah has mentioned six meanings of "Mu’min" and then applied these meanings to the Divine Essence.
This discussion is also worth studying.
(Zad al-Masir: 8/225)
As for us, when we greet each other with salam upon meeting, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Salam is one of the Names of Allah which Allah has placed for the people of the earth to use, so use it abundantly among yourselves when you meet."
(al-Adab al-Mufrad: 343)
Imam al-Bukhari rahimahullah has established a chapter in his Sahih with these words:
(Qawluhu Bab as-Salam Ismun min Asma’illah Ta’ala)
"Salam is one of the Names of Allah."
(Sahih al-Bukhari, al-Isti’dhan, Chapter: 3)
Then he presented the aforementioned hadith as evidence.
‘Allamah Khattabi rahimahullah writes:
When people use the word "Salam" upon meeting, it is one of the Names of Allah.
(Ma’alim as-Sunan: 1/23)
Our inclination is that the word "Salam" is not applied to the creation, rather it is one of the Names of Allah.
(Sharh Kitab at-Tawhid lil-Ghunayman: 1/122)
And Allah knows best.

Supplication in the Final Tashahhud

Question: Is any supplication obligatory in the state of tashahhud, or are all of them optional? Please clarify in light of the Book and Sunnah.

Answer: In the final tashahhud of prayer, it has been commanded to seek refuge from four things.

Abu Hurairah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “When any of you finishes the final tashahhud, let him seek refuge with Allah from four things: (1) the punishment of Hellfire, (2) the punishment of the grave, (3) the trials of life and death, (4) the evil of the False Messiah (al-Masih al-Dajjal).” [صحيح مسلم/كِتَاب الْمَسَاجِدِ وَمَوَاضِعِ الصَّلَاة/ باب مَا يُسْتَعَاذُ مِنْهُ فِي الصَّلاَةِ:/ فواد: 588، دارالسلام: 1324]

From this authentic hadith, it is understood that every worshipper should, after completing the final tashahhud, make this supplication:

«اَللّٰهُمَّ إِنِّيْ اَعُوْذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ» [مسلم، كتاب المساجد 588]

After this, one may supplicate for whatever one wishes, as is found in your (the Prophet’s) hadith in Sahih al-Bukhari and others:

«وَلِيَتَخَيَّرْ مِنَ الدُّعَاءِ اَعْجَبَهُ اِلَيْهِ فَيَدْعُوْ» [صحيح بخاري، كتاب الأذان : باب ما يتخير من الدعاء بعد تشهد 835]

“Let him ask for whatever supplication he likes.”

Hadith Commentary:

This wording is general; one can supplicate for every kind of matter, whether related to religion or the world. I am astonished at how the Hanafis have said that one can supplicate for a certain type of thing in prayer but not for another type.

In prayer, the servant attains the honor of being admitted into the presence of his Master. Then, according to his own ability and courage, every servant presents his requests to his Master, and the Master, out of His grace and mercy, bestows upon him. If it were permissible to supplicate in prayer only for matters related to religion and not for other needs, then from whom should one ask for other things? In an authentic hadith, it is stated: "Ask Allah for all your needs, even if the strap of your sandal breaks or there is no salt in the pot, still ask Allah for it."

(Maulana Waheed uz-Zaman, rahimahullah)

The translator says that the transmitted supplications (ad‘iyah ma’thurah) already contain most of our objectives and needs; reciting them will be a source of a hundred blessings. In hadith numbers 8337, 832, and 834, there are comprehensive supplications, and at the end, this pure supplication, which encompasses all objectives, is sufficient:

﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾

"Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire."

Hadith Commentary:
(1)
In the ahadith of the previous chapter, the mention was of supplicating after the tashahhud; in the present hadith as well, there is a command to supplicate, which gives rise to the suspicion that supplication is obligatory.
Imam al-Bukhari rahimahullah, by establishing the mentioned chapter heading, has adopted the position that supplication is not obligatory; however, there is great emphasis regarding seeking refuge (isti‘adhah), because in some ahadith, the command of the Messenger of Allah sallallahu alayhi wa sallam regarding isti‘adhah has been reported. As narrated by Abu Hurayrah radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said:
“When one of you finishes the final tashahhud, let him seek refuge with Allah from four things.” (Sahih Muslim, al-Masajid, Hadith: 1324(588))
The Zahiri scholars have declared it obligatory.
Tawus rahimahullah ordered his son to repeat the prayer because he had not recited the isti‘adhah after the tashahhud.
(Sahih Muslim, al-Masajid, Hadith: 1330(590); Musnad Ahmad: 237/2)
The majority have considered it recommended (mustahabb).
Imam al-Bukhari established the aforementioned chapter heading to refute the position of the Zahiri scholars.
Imam Ibn al-Mundhir rahimahullah says that if the words in the hadith “then let him supplicate with whatever supplication he likes after that” were not present, I too would have said it is obligatory.
(Fath al-Bari: 414/2)
According to us, based on the evidences, seeking refuge (isti‘adhah) in the second tashahhud is necessary, and the answer to the above-mentioned objection of Imam Ibn al-Mundhir rahimahullah is that the option of supplication is after reciting the isti‘adhah, as is explicitly stated in some narrations.
For details, see:
(Asl Sifat Salat al-Nabi sallallahu alayhi wa sallam: 998/3)
(2)
The scholars have also differed on this issue: is one restricted to only the transmitted supplications (ad‘iyah ma’thurah), or may he supplicate for whatever he wishes of this world and the Hereafter? Some hold the position that only the transmitted and prescribed supplications found in the Qur’an and Sunnah may be recited.
According to us as well, it is better that the supplication of choice be selected from the transmitted supplications (ad‘iyah ma’thurah), because there are countless prescribed supplications that encompass all our objectives and needs; reciting them will be a source of abundant goodness and blessing.
The following comprehensive supplication, which encompasses all objectives, is sufficient, and it is narrated from Abdullah ibn Mas‘ud radi Allahu anhu.
He used to especially teach it to his students and considered it very comprehensive.
That supplication is:
(اللَّهُمَّ إِنِّي أَسْأَلُك مِنْ الْخَيْر كُلّه مَا عَلِمْت مِنْهُ وَمَا لَمْ أَعْلَم وَأَعُوذ بِك مِنْ الشَّرّ كُلّه مَا عَلِمْت مِنْهُ وَمَا لَمْ أَعْلَم اللَّهُمَّ إِنِّي أَسْأَلُك مِنْ خَيْر مَا سَأَلَك مِنْهُ عِبَادك الصَّالِحُونَ وَأَعُوذ بِك مِنْ شَرّ مَا اِسْتَعَاذَك مِنْهُ عِبَادُك الصَّالِحُونَ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ، رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ)
(al-Musannaf by ‘Abd al-Razzaq: 207/2; al-Musannaf by Ibn Abi Shaybah: 264/1)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah established this chapter heading that "As-Salam" is one of the names of Allah, and then, to prove this, he presented the aforementioned hadith in which it is explicitly stated that Allah Himself is As-Salam. In another hadith, there is even more explicitness: Aisha radi Allahu anha narrates that when the Messenger of Allah sallallahu alayhi wa sallam would conclude the prayer with salam, he would remain seated facing the qiblah for as long as it took to recite these words:
“O Allah! You are Peace (As-Salam) and from You is all peace. Blessed are You, O Possessor of majesty and honor.”
(Sahih Muslim, Al-Masajid, Hadith: 1335(592))
In a narration of Sahih Bukhari, it is stated:
“Do not say: ‘Peace (salam) be upon Allah,’ for Allah Himself is As-Salam; what need is there to supplicate for peace for Him?”
(Sahih al-Bukhari, Al-Adhan, Hadith: 835)
(2)
The meaning of salam is:
To be free and protected from outward and inward calamities and defects.
And "silm" refers to something that is sound in itself and upon which there is no right of another; when the word salam is derived from this, it inherently carries an intensified meaning, just as when a beautiful person is described as being the embodiment of beauty.
Another meaning of this word is that He is the One who grants peace and safety to others.
Hafiz Ibn Hajar rahimahullah, referencing Shu’ab al-Iman, has transmitted the statement of Ibn Abbas radi Allahu anhu, who said:
Salam is a sacred name of Allah Ta’ala and it is the greeting of the people of Paradise.
(Shu’ab al-Iman lil-Bayhaqi, Hadith number: 8449, and Fath al-Bari: 17/11)

Hadith Commentary:
(1)
In this hadith, "thana" refers to supplication (dua), as is explicitly stated in another narration.
(Sahih al-Bukhari, al-Adhan, Hadith: 835)
This hadith proves that supplication (dua) can be made during the tashahhud, and that tashahhud is itself a part of the prayer. Therefore, the objective of Imam Bukhari rahimahullah is established.

(2)
Hafiz Ibn Hajar rahimahullah has written that it is established to make supplication (dua) at six places during the prayer:
➊ After the opening takbir (takbir tahrimah).
➋ While standing upright (in the state of qiyam).
➌ In the state of bowing (ruku).
➍ During prostration (sujud).
➎ Between the two prostrations.
➏ During the tashahhud.
The Messenger of Allah sallallahu alayhi wa sallam used to supplicate in qunut, and during recitation, when a verse of mercy would come, he would ask Allah for mercy, and when a verse of punishment would come, he would seek refuge with Allah from it.
(Fath al-Bari: 11/159)
In any case, making supplication (dua) in prayer is established from several ahadith.
And Allah knows best.

Hadith Commentary:
There is correspondence between the chapter and the hadith: by the word "al-tahiyyat" is meant acts of worship performed by the tongue, by the word "salawat" is meant acts of worship performed by the body, and by "tayyibat" is meant acts of worship performed with lawful wealth. All of these are exclusively for Allah alone.
Whoever performs even the smallest portion of these for anyone other than Allah, it will be considered shirk (associating partners with Allah) in the sight of Allah.
The wording of the Prophet (sallallahu alayhi wa sallam), "Say: al-tahiyyat..." is the basis for the chapter's translation.
Because up until that time, Abdullah ibn Mas'ud (radi Allahu anhu) did not know that greeting (saying salam) in this manner during prayer invalidates the prayer, therefore the Messenger of Allah (sallallahu alayhi wa sallam) did not command him to repeat the prayer.

Hadith Commentary:
(1)
In one narration, it is mentioned that when we used to pray behind the Messenger of Allah (sallallahu alayhi wa sallam), we would say: Peace be upon Jibril and Mika'il, peace be upon so-and-so and so-and-so. Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) turned towards us and said:
"Allah, the Exalted, is the very essence of peace.
When any of you prays, let him say:
(al-tahiyyatu lillah, wa’l-salawatu ...)
(...)
(Sahih al-Bukhari, al-Adhan, Hadith: 831)
In another narration, it is mentioned that we used to say: Peace be upon Allah from His servants. Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) admonished us.
(Sahih al-Bukhari, al-Adhan, Hadith: 835)
(2)
Hafiz Ibn Hajar (rahimahullah) writes that from this heading, it appears that Imam Bukhari (rahimahullah) is of the view that mentioning someone’s name or sending peace upon someone during the prayer does not invalidate the prayer. However, Imam Bukhari has not explicitly stated the permissibility or invalidity of the prayer.
He did not give a clear ruling on this matter due to its ambiguity.
(Fath al-Bari: 3/100)
According to us, if someone does this out of ignorance, his prayer will not be invalidated, but it is prohibited to do so deliberately, because the noble Companions (radi Allahu anhum) used to do this since it was previously legislated and established. Then, when the Messenger of Allah (sallallahu alayhi wa sallam) forbade it and commanded the recitation of al-tahiyyat, its permissibility ceased. Therefore, now no one is permitted to mention anyone’s name and send peace upon them during the prayer.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Al-Tahiyyat:
This is the plural of tahiyyah.
It has various meanings:
sovereignty,
perpetuity and continuity,
life, and greatness and majesty.
(2)
Salawat:
Prayers (salat),
supplications (duas),
mercy.
(3)
Al-Tayyibat:
Pure words.
Thus, all these things are the right and due of Allah Ta’ala and are befitting for Him.
In this way, the meaning of the words of tashahhud will be:
“All kinds of verbal,
physical, and financial acts of worship
are exclusively for Allah.
O Prophet, may peace,
mercy, and blessings from Allah descend upon you.
May peace be upon us and upon the righteous servants of Allah.
I bear witness that there is no one worthy of worship and servitude except Allah,
and I bear witness that Muhammad sallallahu alayhi wa sallam is His servant and Messenger.”

1:
However, Khasif had a weak memory and was a Murji'i.

968. Commentary:
➊ Among all the versions of the tashahhud, these versions are the most authentic.
➋ «التحيات» is the plural of «تحيه», and its meanings include: peace, permanence, greatness, being free from defects, and sovereignty and ownership. According to Allamah Khattabi and Baghawi, this word encompasses all meanings of glorification.
«الصلواة» is the plural of «صلاة», meaning worship, mercy, and supplications are specific to Him.
«الطيبات» is the plural of «طيبة», meaning remembrance, invocations, righteous deeds, and good words. Another opinion is that by «التحيات» verbal acts of worship are meant, by «الصلواة» physical acts of worship, and by «الطيبات» financial acts of worship are intended. See: [نيل الاوطار۔ 311۔ 213/2]
➌ The use of the address form (second person) instead of the absent form (third person) in «السلام عليك ايهاالنبي ورحمة الله» is the teaching of the Prophet sallallahu alayhi wa sallam, and its true wisdom is best known to Allah. Apparently, it is so that when a servant presents his greetings (tahiyyat) to Allah, he is reminded that all of this has been received through the Prophet sallallahu alayhi wa sallam. Therefore, the servant, keeping the Prophet sallallahu alayhi wa sallam present in his mind, sends salutations to him in the address form. Some people insist that in these words, it is intended to make the Messenger of Allah sallallahu alayhi wa sallam hear directly. This notion is not correct or valid, because this style of address is not always for making someone hear, and the proof of this is the following hadith from Sunan an-Nasa’i. Abu Rafi’ narrates: «كان رسول الله صلى الله عليه وسلم اذا صلى العصر ذهب الي بني عبد الاشهل فيتحدث عندهم حتي ينحدر للمغرب قال ابورافع فبينما النبى الله صلى الله عليه وسلم يسرع الي المغرب مررنا بالبقيع فقال اف لك اف لك قالز فكبر ذلك فى ذرعي فاستاخرت وظننت انه يريدني فقال . . . ما لك؟ امش . فقلت احدث حدث قال ما ذلك؟ قلت اففت بي قال لاولكن هذا فلان بعثته ساعيا على بيني فلان فغل نمرة فلرع الان مثلها من نار» [سنن نسائي۔ الامامة۔ حديث 863]
The Messenger of Allah sallallahu alayhi wa sallam used to go to the tribe of Banu Abdil-Ashhal after Asr and would remain engaged in conversation until he would return near the time of Maghrib. Abu Rafi’ says that one day the Prophet sallallahu alayhi wa sallam was coming quickly for the Maghrib prayer and we were passing by Baqi’, so the Prophet sallallahu alayhi wa sallam said: “Woe to you, woe to you.” Abu Rafi’ says that this made me feel uneasy and I fell behind. I thought perhaps the Prophet meant me. The Prophet sallallahu alayhi wa sallam said: “What happened? Come forward.” I said: “O Messenger of Allah, has something happened?” He said: “What is the matter?” I said: “You expressed regret for me.” He said: “No, I had sent such-and-such a person as an agent to such-and-such a tribe, and he hid a striped cloak from the wealth. So now he is being made to wear a cloak of fire.”
In this hadith, when the Messenger of Allah sallallahu alayhi wa sallam was shown this scene, he expressed regret for him in the address form. Similarly, in the supplication for sighting the new moon: «اللهم اهله علينا بالامن والايمان والسلامة والاسلام ربي وربك الله» [مستدك حاكم۔ 285/4۔ حديث۔ 7767]
“O Allah!... O moon! My Lord and your Lord is Allah.” Here, it is not intended to make the moon hear, but it is the teaching of the Prophet sallallahu alayhi wa sallam. In short, in the tashahhud, the address form for the Prophet sallallahu alayhi wa sallam is not for making him hear, but is based on the teaching of the Prophet. «والله اعلم»
If making him hear was intended, then Abdullah ibn Mas’ud radi Allahu anhu and Aisha radi Allahu anha and others would never have changed the address form of the salutation to the absent form after the Prophet’s sallallahu alayhi wa sallam passing, nor would they have recited or taught «السلام على النبى صلى الله عليه وسلم». See: [صحيح بخاري۔ حديث۔ 6265]
➍ The word «فليقل» “should say” is used as evidence that reciting the tashahhud is obligatory.
➎ It is also recommended to ask for one’s religious and worldly needs before the salutation, and this is the best time and place for supplication.

1164. Commentary: If one is to end the prayer (salah) after two rak‘ahs, then after reciting the salutations upon the Prophet (salawat/darood sharif), supplication (du‘a) will also be made.

1172. Commentary: The palm of Abdullah ibn Mas'ud radi Allahu anhu was in the blessed hands of the Prophet sallallahu alayhi wa sallam out of affection and to draw attention for the purpose of teaching. It is understood from this that for some reason, one may hold someone’s hand with both hands, for example: as a sign of respect. Imam Bukhari rahimahullah has brought this narration under the chapter of shaking hands with both hands. It is as if he is indicating that if there is any evidence for shaking hands with both hands, then this is it, which in reality is not evidence. Certainly, the handshake is completed with one hand, but if for some other reason the second hand is also joined, for example: as a sign of respect, affection, or explanation, then this is a separate matter and is permissible; however, it is not a part of the handshake itself. The handshake is Sunnah with only one hand, and the very word “musafaha” (handshake) also indicates this meaning, because musafaha means: the palm meeting the palm. There is no concept of both hands in this. For details, see the book of Maulana Abdur Rahman Mubarakpuri rahimahullah, (al-Maqalat al-Hasanah fi Sunnīyat al-Musafahah bi’l-Yad al-Yumna).

1278. Commentary: For further details, see the benefits of Hadith: 1065.

1280. Commentary: For the discussion on Tashahhud, see Hadith 1176.

1299. Commentary:

➊ Although the hadith mentions supplication (du'a) in general terms, some things are implicitly understood; that is, before supplication, salutations (salat and salam) upon the Prophet are to be recited, as is clear from previous narrations, for example: Hadith number 1285. Similarly, the supplication intended here is the transmitted and established supplication (ma’thur du’a), not that every person invents supplications according to his own wishes. Just as it is necessary for every pillar of the prayer to have transmitted remembrances (adhkar), how then could non-transmitted supplications be intended here? Moreover, there is no certainty regarding the validity of self-invented supplications, and there should be nothing doubtful in the prayer. And Allah knows best.

➋ By reciting salutations (salat and salam), one is fulfilling the command of Allah.

➌ In sending blessings (salat) upon the Prophet sallallahu alayhi wa sallam, the servant is in agreement with his Lord, even though Allah’s sending blessings upon him means that Allah praises and commends him among the angels, while our and the angels’ sending blessings means supplication (du’a).

➍ Whoever sends salutations upon the Prophet sallallahu alayhi wa sallam once, Allah bestows ten mercies upon him, grants him ten good deeds, raises him by ten degrees, and erases ten of his sins.

➎ When a servant supplicates before Allah and recites salutations beforehand, there is greater hope for his supplication to be accepted.

➏ Salutations (salat and salam) will be a means of the Prophet of Mercy’s sallallahu alayhi wa sallam intercession, his companionship, and forgiveness of sins on the Day of Resurrection.

➐ By not reciting it, a person will feel regret and sorrow on the Day of Resurrection.

➑ By reciting it, one is delivered from hunger and hardships.

➒ By reciting it, the path to Paradise becomes easy.

➓ The one who does not send salutations upon you is a miser. (11) Upon hearing your name, for the one who does not send salutations, Jibril alayhis salam and Muhammad sallallahu alayhi wa sallam both invoked a curse. (12) By reciting it, the angels supplicate for mercy. (13) By reciting it, one attains closeness to the Messenger of Allah sallallahu alayhi wa sallam.

1169. Commentary: Instead of mentioning each individual separately, by saying "Ibad Allah as-Salihin" (the righteous servants of Allah), all the angels and righteous humans are included; therefore, this is correct. However, the status of the Messenger of Allah (sallallahu alayhi wa sallam) is distinct: not only should he be specifically greeted with peace, but he should also be addressed directly in the form of salutation... (sallallahu alayhi wa sallam)... Furthermore, in the Tashahhud, the greeting is not presented to him in the direct form because he hears it, but solely because these words «السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ» are recited as he commanded the Muslims to recite the Tashahhud in this manner. Therefore, in compliance with his command, these words are recited only on this occasion.

1170. Commentary: See, Hadith number: 1169.

1171. Commentary:

➊ This hadith is narrated by Imam Shu’bah rahimahullah from Sulaiman, Mansur, Hammad, and Mughira, and all of them narrate from Abu Wa’il. Imam al-Nasa’i rahimahullah states that the mention of Abu Hashim among Shu’bah’s teachers in this narration is incorrect because he did not narrate this hadith from Abu Wa’il; rather, it has only been narrated from the aforementioned four teachers. And Allah knows best.

➋ A “gharib” (solitary) hadith is one in which, at any level of the chain of transmission, there remains only a single narrator. For further details, see: (Volume One, Terminologies of the Hadith Scholars).

1163. Commentary:
➊ For details regarding the meanings of «التَّحِيَّاتُ ، الصَّلَوَاتُ ، الطَّيِّبَاتُ», see: Benefit number 3 of Hadith number 1065.
➋ It is understood that reciting this much in the first tashahhud is also sufficient. However, in voluntary prayers (nawafil), it is established from the Prophet sallallahu alayhi wa sallam that he would recite salutations (durood sharif) in the first tashahhud as well. Therefore, reciting salutations in the first tashahhud is recommended (mustahabb). (For further details, see the commentary of “Ahsan al-Bayan” under the verse [Indeed, Allah and His angels send blessings upon the Prophet... the verse] [الأحزاب 56 : 33]). As for the supplications (duas), their place is in the final tashahhud of the prayer.

Benefits and Issues:

➊
One should avoid such statements and actions that are contrary to the reverence due to Allah, keeping in mind His greatness and majesty.

➋
Sometimes, due to misunderstanding, a person considers a word appropriate, whereas it is actually inappropriate. When one is alerted to such a mistake, one should immediately correct it.

➌ (al-Tahiyyat)
These are the words through which people express good feelings for one another. In Islamic culture, words such as "as-salamu alaykum" and "wa alaykum as-salam" are prescribed for this purpose. For Allah, "tahiyyat" refers to those acts of worship that are related to speech and utterance, such as praise of Allah, gratitude, remembrance, supplication, oath, etc. All these acts of worship are the exclusive right of Allah. It is not permissible to associate anyone else in them. Praise of any apparent quality of a created being, in which feelings of worship are not involved, is not included in this worship.

➍ (al-Salawat)
This is the plural of "salat," which linguistically means supplication and, in the legal (shar‘i) sense, means prayer (salah). Here, it refers to physical acts of worship, such as bowing (ruku‘), prostration (sujud), standing (qiyam), circumambulation (tawaf), and fasting (sawm), etc. Bowing out of respect to anyone, standing with hands folded before anyone, or performing circumambulation (tawaf) of anything other than Allah’s House—such as a grave, building, or tree—is shirk (associating partners with Allah). Prostration of respect (sajda ta‘zimi) was permissible in previous laws, but is now forbidden. All such acts of worship are the exclusive right of Allah.

➎ (al-Tayyibat)
Pure things, pure deeds. Here, financial acts of worship are meant, such as zakat and charity (sadaqat), vows and offerings (nadhar and niyaz), etc. It is not permissible to make a vow (nadhar) in the name of anyone among the creation, whether it is a financial vow or a physical one. In these three words, there is an affirmation that all types of worship are exclusively for Allah, and this is tawhid (monotheism).

➏
When supplicating for others, one should also supplicate for oneself. Similarly, when intending to supplicate for oneself, others should also be included. Especially, praying for Muslim brothers who are out of sight and physically distant is a sign of sincerity. It is possible that, due to its blessing, the supplicant’s own prayer for himself may be accepted.

➐
Among the righteous servants present in the heavens and the earth are included all righteous humans, jinn, and all angels. Therefore, there is no need to mention the names of Jibril, Mika’il (alayhim as-salam), etc. This shows that the comprehensiveness and excellence found in the prescribed (masnun) supplications is not found in self-composed supplications. Therefore, one should not abandon the prescribed remembrances (adhkar) and become occupied with non-prescribed supplications and remembrances. Many things are famous under the names of Du‘a Ganj al-‘Arsh, Durood Taj, Durood Mahi, Durood Lakhi, etc., for which there is no basis.

➑
In the supplication of "al-Tahiyyat," there is a slight difference in wording in various narrations. Whichever wording is recited according to the narrations with authentic chains, it is correct. Some of these will be mentioned in the following narrations.

Takhrij:
«أخرجه البخاري، الأذان، باب التشهد فلي الآخرة، حديث:831، ومسلم، الصلاة، باب التشهد في الصلاة، حديث:402، والترمذي، الصلاة، حديث:289، والنسائي، السهو، حديث:1278، وأحمد:1 /376، وحديث ابن عباس أخرجه مسلم، الصلاة، حديث:403.»©Explanation:
➊ This hadith proves that supplicating (making du'a) after the tashahhud is Sunnah.
There is no restriction on which supplication should be made.
One may ask for whatever one wishes, as much as one wishes; however, the supplications taught by the Prophet (sallallahu alayhi wa sallam) are superior.
One may also supplicate with Qur'anic supplications, as well as other supplications for one's needs.
➋ This hadith also establishes the obligation (wujub) of the tashahhud.
➌ ‘Umar, ‘Abdullah ibn Mas‘ud (radi Allahu anhuma), and Imam Abu Hanifah (rahimahullah) are of the opinion that it is obligatory (wajib).
According to other scholars, it is fard (compulsory).
The wording of the tashahhud narrated from ‘Abdullah ibn Mas‘ud (radi Allahu anhu) has been preferred by Imam Abu Hanifah (rahimahullah) and most scholars, because it is the most authentic narration in the chapter of tashahhud.
Imam al-Shafi‘i (rahimahullah) has chosen the tashahhud narrated from ‘Abdullah ibn ‘Abbas (radi Allahu anhuma).