❖ A Scholarly Analysis on the Legitimacy of Ṣalāt al-Tasbīḥ ❖
Compiled by: Tawheed.com
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).
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
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.
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.
He said:
"The collection of chains (ṭuruq) adds strength to the narration."
Shuʿab al-Īmān, 2/274
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.
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.
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
✦ 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.
✦ 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.
✓ 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.
◈ 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.
– 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
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
