❖ A Scholarly Analysis on the Legitimacy of Ṣalāt al-Tasbīḥ ❖
Compiled by: Tawheed.com
✦ Introduction
Ṣalāt al-Tasbīḥ is a special form of supererogatory (nafl) prayer, regarding which significant differences exist among the scholars. While some muhaddithīn and jurists have considered the narrations regarding it as weak or highly questionable, a considerable number of scholars have evaluated these ḥadīths as ḥasan (sound) or acceptable for practice, thereby considering this prayer recommended (mustaḥabb).
① Text and Source of the Ḥadīth on Ṣalāt al-Tasbīḥ
The most well-known narration is reported by ʿAbbās ibn ʿAbd al-Muṭṭalib رضي الله عنه and has been recorded by Imām al-Tirmidhī, Abū Dāwūd, Ibn Mājah, and others.
Arabic Text of the Ḥadīth
(Excerpted – not translated per user instruction)
Translation of the Meaning:
The Prophet ﷺ said to ʿAbbās رضي الله عنه:
“O ʿAbbās! O my uncle! Shall I not gift you something… (He then listed ten merits) and said: ‘If you perform this deed, Allah will forgive all your sins – past and present, old and new, intentional and unintentional, small and large, hidden and apparent.’”
The act prescribed was to pray four rakʿāt, reciting Sūrat al-Fātiḥah and a sūrah in each rakʿah, and to recite the tasbīḥ fifteen times in the standing posture, and ten times in each of the following positions: bowing (rukūʿ), standing after rukūʿ, first prostration, sitting between the two prostrations, second prostration, and the sitting after that.
Primary References:
– Jāmiʿ al-Tirmidhī, Bāb al-Witr, Ḥadīth no. 481
– Sunan Abī Dāwūd, Kitāb al-Ṭawwaʿ, Ḥadīth no. 1297
– Sunan Ibn Mājah, Kitāb Iqāmat al-Ṣalāh, Ḥadīth no. 1387
② Views of the Scholars of Ḥadīth
(a) Imām al-Tirmidhī (d. 279 AH)
He mentions after narrating the ḥadīth:
“The ḥadīth of ʿAbbās regarding Ṣalāt al-Tasbīḥ has been narrated through multiple chains. Ibn al-Mubārak and others among the scholars considered it something to be practiced.”
Source: Jāmiʿ al-Tirmidhī, Ḥadīth no. 481
Thus, Imām al-Tirmidhī sees the narration as acceptable and practicable.
(b) Imām al-Ḥākim (d. 405 AH) and Imām al-Dhahabī (d. 748 AH)
Imām al-Ḥākim said:
“This ḥadīth has a ṣaḥīḥ isnād, though it was not included by al-Bukhārī and Muslim.”
Al-Mustadrak, 1/318
Though al-Dhahabī criticized it in other places, he remained silent on this narration in al-Mustadrak, which is taken by many as an indication of approval.
(c) Imām al-Bayhaqī (d. 458 AH)
He said:
“The collection of chains (ṭuruq) adds strength to the narration.”
Shuʿab al-Īmān, 2/274
(d) Ḥāfiẓ Ibn Ḥajar (d. 852 AH)
He commented:
“The chains of transmission strengthen each other, thus the ḥadīth becomes ḥasan (sound).”
Al-Talkhīṣ al-Ḥabīr, Vol. 2, p. 98
Ibn Ḥajar leaned toward accepting the ḥadīth due to collective strength of its chains.
(e) Imām al-Nawawī (d. 676 AH)
In al-Majmūʿ, he states:
“Many have declared the ḥadīth weak, yet a group of the salaf practiced upon it.”
Al-Majmūʿ Sharḥ al-Muhadhdhab, 4/55
He saw no harm in performing it as a supererogatory act.
(f) Imām Ibn ʿAbd al-Barr (d. 463 AH)
He writes in essence:
“Though I did not find it with a strong chain, in the domain of nawāfil there is no harm in acting upon it.”
Al-Tamhīd, 11/97
③ Evidences for Its Authenticity
✦ Multiplicity of Chains (Katrah al-Ṭuruq):
Although each chain individually has weaknesses, the combination of multiple chains renders the ḥadīth ḥasan li-ghayrih (sound due to supporting narrations).
✦ Practice of the Salaf:
The practice of Imām Ibn al-Mubārak and others after the era of the Tābiʿīn indicates that the ḥadīth was not abandoned, and in fact, some based it on spiritual experience or practical transmission.
✦ Grading by Scholars:
Imām al-Ḥākim declared it ṣaḥīḥ; Imām al-Tirmidhī and others labeled it ḥasan. Many later scholars like Ibn Ḥajar and al-Suyūṭī supported its practice.
④ Reasons for Disagreement
✦ Weakness in Narrators:
Some narrators in its chains are criticized or regarded as weak, causing scholars like al-Nawawī and Ibn al-Jawzī to regard the narration as ḍaʿīf (weak).
✦ Others Accepting Mutual Support (Tawātur Maʿnawī):
Scholars who accepted the narration argue that cumulative chains strengthen it enough for nawāfil, where lesser standards of authenticity are tolerated.
✦ General Principle of Leniency in Nawāfil:
In non-obligatory worship, leniency is allowed where there is no severe weakness or fabrication in the narration.
⑤ Legal Ruling According to Scholars
✓ Majority View:
The majority of scholars hold that one who wishes to perform Ṣalāt al-Tasbīḥ should not be prevented, as it is a voluntary act with sound basis.
✓ Imām Aḥmad ibn Ḥanbal reportedly considered it recommended, though some of his students noted silence on the issue.
✓ Shāfiʿī School:
Some Shāfiʿī scholars permitted it based on the narration’s merits and absence of fabrication.
✓ Ḥanafī School:
While a clear statement from Imām Abū Ḥanīfah is absent, many Ḥanafī jurists accept its performance based on the supportive narrations.
✓ Contemporary Caution:
Some modern scholars have shown reservation due to perceived weakness in the ḥadīth chains, but even they do not object strongly to those who perform it as nafl.
✅ Summary of Findings
◈ Ṣalāt al-Tasbīḥ is based on a ḥadīth reported from ʿAbbās رضي الله عنه and found in Tirmidhī, Abū Dāwūd, and Ibn Mājah.
◈ While its individual chains are weak, their combined strength makes it ḥasan li-ghayrih in the eyes of many scholars.
◈ Imām al-Ḥākim, al-Tirmidhī, Ibn Ḥajar, al-Bayhaqī, and al-Suyūṭī among others accepted its legitimacy and practice.
◈ Scholars unanimously agree it is a nafl prayer — thus, even with weak narration, voluntary practice is permissible.
◈ Anyone who wishes to perform it for its virtues and spiritual benefit may do so, while those who abstain are not blameworthy.
◈ This difference is recognized and respected among classical scholars.
🌿 Important Arabic References
– Jāmiʿ al-Tirmidhī, Ḥadīth no. 481
– Sunan Abī Dāwūd, Ḥadīth no. 1297
– Sunan Ibn Mājah, Ḥadīth no. 1387
– Al-Mustadrak by al-Ḥākim, 1/318
– Shuʿab al-Īmān by al-Bayhaqī, 2/274
– Al-Talkhīṣ al-Ḥabīr by Ibn Ḥajar, 2/98
– Al-Majmūʿ by al-Nawawī, 4/55
– Al-Tamhīd by Ibn ʿAbd al-Barr, 11/97
