سنن نسائي
Nasai
كتاب السهوThe Book of Forgetfulness (In Prayer)
بَابُ : نَوْعٌ آخَرُ مِنَ التَّشَهُّدِChapter: Another version of the tashahhud
Hadith 1282
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ ، قَالَ : حَدَّثَنَا أَبُو عَاصِمٍ ، قَالَ : حَدَّثَنَا أَيْمَنُ ابْنُ نَابِلٍ ، قَالَ : حَدَّثَنَا أَبُو الزُّبَيْرِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا التَّشَهُّدَ كَمَا يُعَلِّمُنَا السُّورَةَ مِنَ الْقُرْآنِ : بِسْمِ اللَّهِ وَبِاللَّهِ التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ , السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ , السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ , أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ , وَأَسْأَلُ اللَّهَ الْجَنَّةَ وَأَعُوذُ بِهِ مِنَ النَّارِ " , قَالَ أَبُو عَبْد الرَّحْمَنِ : لَا نَعْلَمُ أَحَدًا تَابَعَ أَيْمَنَ بْنَ نَابِلٍ عَلَى هَذِهِ الرِّوَايَةِ , وَأَيْمَنُ عِنْدَنَا لَا بَأْسَ بِهِ , وَالْحَدِيثُ خَطَأٌ وَبِاللَّهِ التَّوْفِيقُ .
´It was narrated that Jabir said:` "The Messenger of Allah (ﷺ) used to teach us the tashahhud just as he would teach us a surah of the Quran: 'Bismillah, wa billahi. At-tahiyyatu lillahi wasalawatu wat-tayibaat, as-salamu 'alaika ayah-Nabiyyu wa rahmatAllahi wa baraktuhu. As-salamu 'alaina a 'ala ibad illahis-salihin, ashadu an la ilaha ill Allah, wa ashhadu anna Muhammadan 'abduhu wa rasuluhu. As'al Allahal-jannah wa author billahi min an-nar (All compliments, prayers and pure words are due to Allah. Peace be upon you O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves of Allah. I bear witness that that none has the right to be worshipped except Allah, and I bear witness that Muhammad is His slave and messenger. I ask Allah for Paradise and I seek refuge with Allah from the Fire.)'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1282. Commentary: In this narration, the addition of «بِسْمِ اللَّهِ وَبِاللَّهِ» at the beginning of the Tashahhud is present, which no other narrator has reported. Similarly, the phrases regarding Paradise and Hell at the end are also found only in this narration, and no other narrator concurs with them. Therefore, these additions are rare (gharib) and anomalous (shadh), and thus not reliable, even though Ayman bin Nabil is a trustworthy (thiqa) narrator. The narration of a trustworthy narrator is also only considered reliable when it does not contradict numerous other trustworthy narrators or a narrator who is more trustworthy than himself. In any case, this narration is weak. (See this very hadith under number 1176)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1282
Hafiz Muhammad Ameen
1176. Commentary:
➊ All types of tashahhud are alike. There are minor verbal differences here and there, but there is no difference in meaning.
➋ All tashahhud consist of three things: the glorification and praise of Allah, salutations upon the Noble Prophet (sallallahu alayhi wa sallam) and other righteous people, and the two testimonies (shahadatayn: the testimony of the Oneness of Allah and the Messengership).
➌ In the last type of tashahhud, there are additional words at the beginning and end: at the beginning, “Bismillah,” and at the end, supplication and seeking refuge. However, the narrator of this hadith, Ayman ibn Nabil, is alone in reporting this. No one else has corroborated him, therefore this is unreliable, meaning this hadith is weak.
➍ In all types of tashahhud, salutations are sent upon the Noble Prophet (sallallahu alayhi wa sallam) in the second person (addressing him directly). This is a particularity of the Prophet (sallallahu alayhi wa sallam); otherwise, addressing someone directly in prayer would invalidate the prayer. It can be said that only the form is that of direct address, but the intent is not actual address, rather it is supplication, because the Prophet (sallallahu alayhi wa sallam) himself used to recite the tashahhud with these very words. While reciting these words, one should not hold the belief that the Prophet (sallallahu alayhi wa sallam) is hearing the salutation. However, if it is conveyed to him, that is another matter. Similarly, there is no mention of a reply to the salutation from him.
➎ «عَبْدُهُ وَرَسُولُهُ» It is understood that among your (the Prophet’s) excellent qualities, these two attributes are the highest, which is why they have been included in the two testimonies, which are the proof of a person’s faith. «عَبْدُ» is a very great honor, which is why it is mentioned in every most excellent station, for example: Mi’raj and Isra, etc. See Surah Bani Isra’il and Surah Najm «أَسْرَى بِعَبْدِهِ» [بني إسرائیل : 1 : 17] and «فَأَوْحَى إِلَى عَبْدِهِ» [النجم : 10 : 53]
➊ All types of tashahhud are alike. There are minor verbal differences here and there, but there is no difference in meaning.
➋ All tashahhud consist of three things: the glorification and praise of Allah, salutations upon the Noble Prophet (sallallahu alayhi wa sallam) and other righteous people, and the two testimonies (shahadatayn: the testimony of the Oneness of Allah and the Messengership).
➌ In the last type of tashahhud, there are additional words at the beginning and end: at the beginning, “Bismillah,” and at the end, supplication and seeking refuge. However, the narrator of this hadith, Ayman ibn Nabil, is alone in reporting this. No one else has corroborated him, therefore this is unreliable, meaning this hadith is weak.
➍ In all types of tashahhud, salutations are sent upon the Noble Prophet (sallallahu alayhi wa sallam) in the second person (addressing him directly). This is a particularity of the Prophet (sallallahu alayhi wa sallam); otherwise, addressing someone directly in prayer would invalidate the prayer. It can be said that only the form is that of direct address, but the intent is not actual address, rather it is supplication, because the Prophet (sallallahu alayhi wa sallam) himself used to recite the tashahhud with these very words. While reciting these words, one should not hold the belief that the Prophet (sallallahu alayhi wa sallam) is hearing the salutation. However, if it is conveyed to him, that is another matter. Similarly, there is no mention of a reply to the salutation from him.
➎ «عَبْدُهُ وَرَسُولُهُ» It is understood that among your (the Prophet’s) excellent qualities, these two attributes are the highest, which is why they have been included in the two testimonies, which are the proof of a person’s faith. «عَبْدُ» is a very great honor, which is why it is mentioned in every most excellent station, for example: Mi’raj and Isra, etc. See Surah Bani Isra’il and Surah Najm «أَسْرَى بِعَبْدِهِ» [بني إسرائیل : 1 : 17] and «فَأَوْحَى إِلَى عَبْدِهِ» [النجم : 10 : 53]
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1176
