❖ Sharʿi Ruling on Reciting Durūd in the First Tashahhud of a Four-Rakʿah Prayer ❖
Source: Fatāwā ʿIlmiyyah, Volume 1, Kitāb al-Ṣalāh, Page 387
Is it necessary to recite Durūd (ṣalawāt) during the first tashahhud in a four-rakʿah obligatory prayer?
If omitted, does the prayer become invalid?
Is this practice established from the Prophet ﷺ?
Please clarify in the light of Hadith.
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
After a thorough analysis of the relevant aḥādīth, the conclusion is as follows:
① In two-tashahhud prayers, it is not only permissible but also preferable to recite only al-Taḥiyyāt in the first tashahhud.
② However, if someone chooses to recite Durūd Sharīf (ṣalawāt) after the first tashahhud, it is also permissible.
③ This means both options are valid—either reciting only al-Taḥiyyāt or including Durūd—and neither has been made compulsory by the Sharīʿah.
④ Therefore, to claim that omitting Durūd invalidates the prayer is itself invalid and baseless.
⑤ Matters which the Sharīʿah has left as optional (jāʾiz) should be treated accordingly—neither enforced nor prohibited.
⑥ Showing rigidity or extremism in such ijtihād-based issues is strongly discouraged and blameworthy in Islam.
(Reference: Shahādat, June 2001)
ھذا ما عندي، واللہ أعلم بالصواب
Source: Fatāwā ʿIlmiyyah, Volume 1, Kitāb al-Ṣalāh, Page 387
✦ Question:
Is it necessary to recite Durūd (ṣalawāt) during the first tashahhud in a four-rakʿah obligatory prayer?
If omitted, does the prayer become invalid?
Is this practice established from the Prophet ﷺ?
Please clarify in the light of Hadith.
✔ Answer:
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
◈ Ruling on Reciting Durūd in the First Tashahhud
After a thorough analysis of the relevant aḥādīth, the conclusion is as follows:
① In two-tashahhud prayers, it is not only permissible but also preferable to recite only al-Taḥiyyāt in the first tashahhud.
② However, if someone chooses to recite Durūd Sharīf (ṣalawāt) after the first tashahhud, it is also permissible.
③ This means both options are valid—either reciting only al-Taḥiyyāt or including Durūd—and neither has been made compulsory by the Sharīʿah.
④ Therefore, to claim that omitting Durūd invalidates the prayer is itself invalid and baseless.
⑤ Matters which the Sharīʿah has left as optional (jāʾiz) should be treated accordingly—neither enforced nor prohibited.
⑥ Showing rigidity or extremism in such ijtihād-based issues is strongly discouraged and blameworthy in Islam.
(Reference: Shahādat, June 2001)
ھذا ما عندي، واللہ أعلم بالصواب
