Question:
Leaving Durood in the Sitting after Two Rakʿāt – Complete Explanation of the Ḥadīth
Source: Aḥkām wa Masā’il, Ṣalāh Section, Vol. 1, p.193
The Ḥadīth in Question
In Jāmiʿ at-Tirmidhī, Vol. 1, Bāb at-Tashahhud, a ḥadīth is mentioned with the following words:
"Iḏā qaʿadnā fī r-raʿkatayn…"
(When we sat after two rakʿāt, we used to recite until “…ʿabduhu wa-rasūluhu”).
From this, it apparently seems that the noble Companions (رضي الله عنهم) would recite only up to “anna Muḥammadan ʿabduhu wa-rasūluhu” and would not recite Durood.
So, does this mean that one should stop only at “ʿabduhu wa-rasūluhu” and not recite Durood?
Answer
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ʿalā Rasūlillāh, Ammā Baʿd!
The ḥadīth you referred to is indeed mentioned in Jāmiʿ at-Tirmidhī, Vol. 1, Bāb at-Tashahhud:
"Iḏā qaʿadnā fī r-raʿkatayn…”
(When we sat after two rakʿāt, we used to recite from at-Taḥiyyāt until ʿabduhu wa-rasūluhu).
Complete Words of the Ḥadīth
«عَنْ عَبْدِ اﷲِ بْنِ مَسْعُوْدٍ قَالَ : عَلَّمَنَا رَسُوْلُ اﷲِ ﷺ إِذَا قَعَدْنَا فِی الرَّكْعَتَيْنِ أَنْ نَّقُوْلَ : اَلتَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، اَلسَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اﷲِ وَبَرَكَاتُه، اَلسَّلاَمُ عَلَيْنَا وَعَلٰى عِبَادِ اﷲِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اﷲُ، وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُه»
(Jāmiʿ at-Tirmidhī, Vol. 1, Bāb at-Tashahhud)
Grammatical and Contextual Clarification
The wording of the ḥadīth shows:
- "عَلَّمَنَا" = The Messenger of Allah ﷺ taught us.
- "إِذَا قَعَدْنَا" = When we sat after two rakʿāt.
- "أَنْ نَّقُوْلَ" = That we should say.
Thus, “Iḏā qaʿadnā” is related to “an naqūla”, and the second object of “ʿallamanā” is “an naqūla”.
This means the purpose was to teach the basic text of Tashahhud, not to restrict the recitation to “ʿabduhu wa-rasūluhu”.
Clarification from Ṣaḥīḥ al-Bukhārī
Imām al-Bukhārī (رحمه الله) also recorded this ḥadīth with an addition:
"Ash-hadu an lā ilāha illallāh, wa ash-hadu anna Muḥammadan ʿabduhu wa-rasūluh, thumma liyatakhaīyar mina d-duʿā’i aʿjabahu ilayhi fa-yadʿū"
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Adhān, Bāb mā yatakhayyar mina d-duʿā’ baʿda t-tashahhud wa-laysa bi-wājib)
This makes it clear that:
① After “ʿabduhu wa-rasūluhu”, one may continue with du‘ā.
② The recitation of Durood is supported by other aḥādīth.
③ Just as du‘ā is permissible after “ʿabduhu wa-rasūluhu”, so is the recitation of Durood.
Conclusion
The ḥadīth of at-Tirmidhī does not mean that one should only recite until “ʿabduhu wa-rasūluhu” and then stop. Rather:
✔ These are the foundational words of Tashahhud, which must be recited in every sitting.
✔ After them, Durood and du‘ās are established from authentic aḥādīth.
✔ To interpret this narration as negating Durood is a misreading of its words and context.
ھذا ما عندي والله أعلم بالصواب
