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سنن دارمي
Darimi
من كتاب الصللاةFrom the Book of Prayer
باب في التَّشَهُّدِ:Chapter: On the tashahhud
Hadith 1378
اُردوEn
أَخْبَرَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زُهَيْرٌ، عَنْ الْحَسَنِ بْنِ حُرٍّ، حَدَّثَنِي الْقَاسِمُ بْنُ مُخَيْمِرَةَ، قَالَ: أَخَذَ عَلْقَمَةُ بِيَدِي فَحَدَّثَنِي، أَنَّ عَبْدَ اللَّهِ أَخَذَ بِيَدِهِ، وَأَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخَذَ بِيَدِ عَبْدِ اللَّهِ، فَعَلَّمَهُ التَّشَهُّدَ فِي الصَّلَاةِ: "التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ، وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ قَالَ زُهَيْرٌ: أُرَاهُ قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ" . أَيْضًا شَكَّ فِي هَاتَيْنِ الْكَلِمَتَيْنِ: إِذَا فَعَلْتَ هَذَا أَوْ قَضَيْتَ، فَقَدْ قَضَيْتَ صَلَاتَكَ، إِنْ شِئْتَ أَنْ تَقُومَ، فَقُمْ، وَإِنْ شِئْتَ أَنْ تَقْعُدَ، فَاقْعُدْ.
Qasim bin Mukhaimara narrated that Alqama held my hand and narrated a hadith to me that Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) held his hand and said that the Messenger of Allah (peace and blessings be upon him) held Abdullah's hand and taught him how to recite the Tashahhud in prayer, and «(اَلتَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ ........... إِلَى الصَّالِحِيْن)» Zuhair said: I think he made him memorize it up to « أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ », he became doubtful in the two testimonies. Then he said: When you have done or said so, then complete your prayer, and if you wish to stand up, then stand up, and if you wish to remain seated, then remain seated.
Brief Explanation
(Commentary on Hadiths 1376 to 1378)
From this hadith, reciting «التَّحِيَّاتُ لِلّٰهِ» in Tashahhud is established, which is from «التَّحِيَّاتُ» to «مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ», and the meaning of «ثُمَّ لِيَتَخَيَّرْ مَا شَاءَ» is that after this, one may supplicate with any supplication one wishes, whether it is transmitted (ma’thur) or not transmitted (ghayr ma’thur), and the transmitted (ma’thur) supplications are preferable, the details of which are coming ahead.
And «السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيِّ» was for as long as the Prophet sallallahu alayhi wa sallam was alive; after the passing of the Prophet sallallahu alayhi wa sallam, the noble Companions began to say «السَّلَامُ عَلَي النَّبِيِّ», as is established from Sayyiduna Ibn Mas‘ud, Sayyidah A’ishah, Sayyiduna Ibn Zubayr, and Sayyiduna Ibn ‘Abbas radi Allahu anhum.
See: [بخاري 6265], [فتح الباري 314/2] Therefore, the negation of saying «السَّلَامُ عَلَيْكَ يَا رَسُوْلُ اللّٰه» is established from this.
From this hadith, reciting «التَّحِيَّاتُ لِلّٰهِ» in Tashahhud is established, which is from «التَّحِيَّاتُ» to «مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ», and the meaning of «ثُمَّ لِيَتَخَيَّرْ مَا شَاءَ» is that after this, one may supplicate with any supplication one wishes, whether it is transmitted (ma’thur) or not transmitted (ghayr ma’thur), and the transmitted (ma’thur) supplications are preferable, the details of which are coming ahead.
And «السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيِّ» was for as long as the Prophet sallallahu alayhi wa sallam was alive; after the passing of the Prophet sallallahu alayhi wa sallam, the noble Companions began to say «السَّلَامُ عَلَي النَّبِيِّ», as is established from Sayyiduna Ibn Mas‘ud, Sayyidah A’ishah, Sayyiduna Ibn Zubayr, and Sayyiduna Ibn ‘Abbas radi Allahu anhum.
See: [بخاري 6265], [فتح الباري 314/2] Therefore, the negation of saying «السَّلَامُ عَلَيْكَ يَا رَسُوْلُ اللّٰه» is established from this.
