Doubts about Salaat ut-Tasbeeh...

[MinAhlilHadeeth]

:salamext:

I'm kind of confused about Salaat-ut-tasbeeh (aka Salaat ul Ghufraan). It seems there are some doubts about its authenticity, but to my knowledge Sheikh Albanee (rahimullah) considered it to be authentic.

What are the evidences that the hadith describing it is weak?

[Abu Zakariya]

I have a book in Bosnian which talks about this. It mentions the opinions of some of the scholars. It is said that ibn Taymiyyah (rahimahullah) considered this to be a lie on the Prophet (sall Allahu 'aleyhi wa sallam) and ibn Uthaymin (rahimahullah) is said to share this opinion. This is stated as the source: "al-Khilafu bayn al-Ulama, 24/25".

Allahu 'alam.

[MinAhlilHadeeth]

:salamext:

On what grounds is it said to be a 'lie'? Because so far all I have heard is allegations, but no proof.

Allah knows best.

[Abu Zakariya]

Well, since he says it's a life on the Prophet (sall Allahu 'alayhi wa sallam), then obviously he finds fault with its authenticity and the chain of narration. The book also relates that ibn Uthaymin (rahimahullah) said that this is strange from a Shar'i point of view, since 'Ibadah is good so it is for every time and place and it is reported that this act of 'Ibadah can be prayed once in a lifetime even (or once every day, or once every week, or once every month). Since nothing in the Shari'ah is similar to this, he questions this type of an act of 'Ibadah.

Note: this was a rough summary of the text in the Bosnian language, and not from the original Arabic. I hesitated to relate something from it, since I really don't know a lot about this issue and I haven't really got an opinion about this (also, I'm scared to misquote the scholars or something like that). However, since these are the opinions of two great scholars (rahimahumullah), and since you were looking for information, I felt that I should share the information I had.
I'd appreciate it if you could share the information you have about this insha'Allah, so we can hear more arguments from other scholars insha'Allah.

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[peaceman]

There is a difference in opinion amongst the scholars about the authenticity of this salaat. It is important that people read their opinions, and become educated about the issue, and respect the opinions, even if it may be contrary to the opinion that one follows.

And Allah knows

[MinAhlilHadeeth]

There is a difference in opinion amongst the scholars about the authenticity of this salaat. It is important that people read their opinions, and become educated about the issue, and respect the opinions, even if it may be contrary to the opinion that one follows.

And Allah knows

:salamext:
I respect the opinions of scholars. The reason I started this thread was to become educated on this issue.

Well, since he says it's a life on the Prophet (sall Allahu 'alayhi wa sallam), then obviously he finds fault with its authenticity and the chain of narration.

:salamext:

This cannot be so. Let me qoute something inshaAllah to clarify why.

"Salaat-ut-Tasbeeh has been narrated from more than ten companions radhiallaahu 'anhum ajma'een. And here we will just mention three of its chains of narration.

-Firstly, the hadeeth of 'Abdullaah ibn 'Abbas radhiallaahu 'anhu

It is narrated from him in many chains, the most important if which are:

What is narrated by Aboo Dawood no.12979 (Eng Trans Vol 1/1292) and ibn Maajah no.1387 and al-Haakim 1/308 and others, by the chain of narration of Musaa ibn 'Abdul 'Azeez, from al-Haakim ibn Abbaan, from 'Iqrimas, from ibn 'Abbaas and this chain of narration is hasan (reliable).
As for Musa ibn 'Azeez then Ibn Ma'een declared him to be trustworthy and an-Nasaa'ee said, 'There is nothing wrong with him.' He has been spoken (badly) about, but without any proof.
While al-Hakim ibn Abbaan: The majority of scholars have agreed upon him being trustworthy, from amongst them the outstanding Imaams: ibn Ma'een and ibn al-Madeenee and Ahmad ibn Hanbal and they in themselves are enough for you.
'Iqrimah: He is the famous, trustworthy, well-known Tabi'ee and he was the slave of ibn 'Abbaas.

-Secondly, the hadeeth of 'Abdullaah ibn 'Amr ibn al-'Aas radhiallaahu 'anhu.

The hadeeth of 'Abdullaah ibn 'Amr has been reported through different narrations all having Abee al-Jowzaa'ee within the chain.
The first is from Muslim ibn Ibraaheem, from al-Mustamir ibn ar-Rayyaan, from Abee Jowzaa'ee, from 'Abdullaah ibn 'Amr, this is collected by Aboo Dawood (2/30) (Eng Trans Vol 1/1293). Its narrators are all by consensus trustworthy and just.
The second is from Muhammad ibn Sufyaan, from Hibbaan ibn Hilaal from Mahdi ibn Maymoon from 'Amr ibn Maalik from Abii Jowzaa'ee, from 'Abdullaah ibn 'Umar to the Prophet (SAW).
This is collected by Aboo Dawood (2/30) (Eng Trans Vol 1/1293). and al-Baihaqee (3/25). The narrators in this chain of narration are all thiqaat (trustworthy) except for Muhammad ibn Sufyaan who is a truthful person (sadooq).

-Thirdly, the hadeeth of Ansaaree.

This is collected by Aboo Dawood (1299) (Eng Trans Vol 1/1294) and also by al-Baihaqee (3/25).
Aboo Tawbah said: Muhammad ibn Muhaajir narrated to us, who said that 'Urwah ibn Raweem said that al-Ansaaree narrated to me - and hen he mentions the hadeeth.
The narrators in this chain of narrators are the narrators used by al-Bukhaaree and Muslim with the exception of 'Urwah, who is trustworthy. And al-Ansaaree is a companion. Therefore, this chain is saheeh (authentic and two narrations which precede it from 'Abdullaah ibn 'Amr, then one is saheeh (authentic) and the other is hasan (reliable).
The aforementioned hadeeth of ibn 'Abbaas is at its very least, hasan (reliable)
*snip*
So amongst those who performed it; Aboo al-Jowzaa'ee and he is a well-known tabi'ee and worshipper, the great Imaam and mujaahid 'Abdullah ibn al-Mubaarak and other than them.
Amongst those who declared it saheeh or hasan are; Ahmad ibn Hanbal, Aboo Dawood, al-Haakim, Aboo Musaa al-Madeenee, al-Khateeb al-Baghdaadee, ibn as-Salaah, al-Baghawee, al-Mundhiri, an-Nawaawee in Tahdheeb al-Asmaa wal-Lughaat and Al-Adhkaar, ibn Hajr al-''asqalaanee, as-suyootee and lastly, the Muhaddith of our time Shaykh al-Albaanee - may Allaah grant them all forgiveness. - Shaykh 'Adnaan Aali 'Uroor: 'The Three Abandoned Prayers' in the chapter 'Salaat-ut-Tasbeeh.

The book also relates that ibn Uthaymin (rahimahullah) said that this is strange from a Shar'i point of view, since 'Ibadah is good so it is for every time and place and it is reported that this act of 'Ibadah can be prayed once in a lifetime even (or once every day, or once every week, or once every month). Since nothing in the Shari'ah is similar to this, he questions this type of an act of 'Ibadah.

Note: this was a rough summary of the text in the Bosnian language, and not from the original Arabic. I hesitated to relate something from it, since I really don't know a lot about this issue and I haven't really got an opinion about this (also, I'm scared to misquote the scholars or something like that). However, since these are the opinions of two great scholars (rahimahumullah), and since you were looking for information, I felt that I should share the information I had.
I'd appreciate it if you could share the information you have about this insha'Allah, so we can hear more arguments from other scholars insha'Allah.

JazakAllah khayr. I would appreciate it if you qoutes shaykh Uthaymeen's (rahimullah) view point on this. I love that scholar, and I have alot of respect for him. But to be honest this has me baffled.

[Silver Pearl]

:wasalamex

On the subject of Salatul Tasbeeh:

Ikrimah reports from Ibn Abbas that the messenger of Allaah (peace and blessings of Allaah be upon him) said to Abbas bin Abdul-mutallib 'O abbas, O uncle, shall i not tell you,shall i not present to you, shall i not donate to you, shall i not tell you tenthings which, if you do, allah will forgive your first and last sins, past and present sins, intentional and unintentional sins, private and public sins? the ten actionare: pray 4 rakah, reciting every rakah al-fatiha and a surah. and when you finish the quranicrecitation of the first rakah, say, while standing, subhanallaah, al-hamdulillaah, wa la illaha illa allah, wa allahu akbar 15 times. Then make ruku, and while you're in ruku,say the same 10 times, then stand and say the same 10 times. Then go down and makesajdah, and while you're in sajdah, say the same 10 times. Then sit after sajdah, and say the same 10 times, then make sajdah, and say the same 10 times. Then sit after the second sajdah, and say the same another 10 times. that is 75 (repetitionof the phrases) in each rakah. do that in each of the 4 rakat. If you can pray it once a day, do so. If you cannot, then once every friday. If you cannot do that, then once a year. And if you cannot do that then once in your lifetime' this related by Abu Dawud, Ibn Majah, Ibn Khuzaimah in his sahih and At-Tabarany. About this hadeeth Al-mundhiry says: "This hadeeth has been related through many chains and from a number of companions. the best of them is this one from Ikhrimah. A group of scholars have graded it to be sahih, including Al-Hafidh Abu Bakr Al-Ajary (Al-Mundhiry's teachers) , Abu Muhammad Abdur-rahim Al Misry, and Abu Al-hasan Al-Maqdisy."

Wa Allahu'3llim

[Abu Zakariya]

First of all, it is well known that the Imams of this era, like al-Albani and ibn Uthaymin (rahimahumullah) had different opinions in a few things, so this is not something new nor strange. I'm sure you are aware of the different issues where they disagreed, even if these were big issues (like the abandonment of prayer). So this is something normal.

Secondly, I found something related to this, so I'll quote it:

Is there a hadith that supports Salat Ul-Tasaabeeh? If so, what is the reference?

Answer :

Praise be to Allaah.

There are ahaadeeth concerning Salaat al-Tasaabeeh which are attributed to the Prophet (peace and blessings of Allaah be upon him), and which were classed as hasan by some of the scholars, but may scholars said that they are da’eef (weak) and that this prayer is not prescribed in Islam.

The Standing Committee was asked about Salaat al-Tasaabeeh, and they answered:

Salaat al-Tasaabeeh is a bid’ah (innovation) and the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.

See Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163

Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options.

On this basis, people should not do this prayer. And Allaah knows best.

Fataawa Manaar al-Islam, 1/203

[MinAhlilHadeeth]

[QUOTE=Abu Zakariya;635561]First of all, it is well known that the Imams of this era, like al-Albani and ibn Uthaymin (rahimahumullah) had different opinions in a few things, so this is not something new nor strange. I'm sure you are aware of the different issues where they disagreed, even if these were big issues (like the abandonment of prayer). So this is something normal.[/QOUTE]

:salamext:

That's true. I'm just concerned about this, because I want to pray it because of the mentioned rewards, but I want to make sure it isn't bid'ah first of all.

the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.

How can this be?! Wallahi I don't understand. I wish they would say how it is fabricated.

Imaam Ahmad said there is no sound evidence for it.

Shaykh 'Adnaan Aali 'Uroor said that he (rahimullah) said it was saheeh or hasan. Ok, this is too confusing.

[amirah_87]

As Salaamu Alaykum,

I'd have to agree with Abu zakriyya here, The shiekh I studied amongst also classified it as Da'eef with Opinion of other scholars.

He stated that the defect of the Hadeeth was Musa ibn Abdul Azeez Al-Adeniy (one of the narrators that you already stated in one of your articles shaheedah).. Allah A'lam of his 7aal ie: whether he was Munkar Al-hadeeth or Mawduu' i do not recall it.

But yeah like yous stated It's difference of opinions between the Ulamaah, and Allah subhaanahuu wa ta'alaa knows best!

[Musalmaan]

The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious.

The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various emminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.

Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850)

Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha’eef (weak). (Ibid)

Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh. (Tirmidhi vol.2 pg.348; Hadith 481)

Imaam Bayhaqi (RA) states that ‘Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability.’ (Shu’ubul Imaam vol.1 pg.427; Ilmiyyah)

Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted it’s authority from among them are: 1) Imaam Abu-bakr al-Ajurriy, 2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri), 3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri), 4) Imaam Abu-Dawud and 5) Imaam Haakim. (Targheeb vol.1 pg.468)

Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are: 6) Hafiz Abu-Sa’eed al-Sam’aaniy, 7) Hafiz Khateeb al-Baghdaadiy, 8) Hafiz ibn-Mandah, 9) Imaam Bayhaqi, 10) Imaam al-Subkiy, 11) Imaam al-Nawawiy, 12) Haafiz ibn al-Salah, 13) Hafiz Abu-Musa al-Madiniy, 14) Hafiz al-Alaaeiy, 15) Imaam Siraaj-ud-Deen al-Bulqiniy, 16) Hafiz al-Zarkashiy and a few others. (al-Laalil Masnoo’ah vol.2 pg.42-44)

The following list of Muhadditheen is of those who have written detailed articles on this matter: 1) Imaam al-Daraaniy, 2) Imaam Abu-Musa al-Madiniy, 3) Imaam ibn Mandah, 4) Hafiz ibn Naasirud-Deen ad-Dimishqiy, Allaamah al-Suyyooti.

As for the claim of the writer, ‘It had been unknown to the great Imaams … and presumably Imaam Shaafi’ee (RA).’

This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed). And several Shaafi’ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi’ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242)

Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321) Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid)

As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320)

From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence).

Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322)

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH

CHECKED AND APPROVED: Mufti Ebrahim Desai


http://askimam.org

[MinAhlilHadeeth]

:salamext:

I guess i'll leave it until further clarification... not that i've prayed it before.

[Musalmaan]

:sl:
the reason i shared it so that any doubts or confusion or any waswasa regarding it could be removed to carry out this meritorious act.
by the way i was also unaware of this salaah and all the so opposite opinions. so jazak Allah khair for bringing this question here.

:w:

[MinAhlilHadeeth]

:sl:
the reason i shared it so that any doubts or confusion or any waswasa regarding it could be removed to carry out this meritorious act.
by the way i was also unaware of this salaah and all the so opposite opinions. so jazak Allah khair for bringing this question here.

:w:

:wasalamex

Wa iyakkum. I just wanted to know more about the differences of opinions, so no problem.

[Güven]

Asalamu Aleykum,


Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirmizi )


Ive heard that you have to recite atleast 300 tasbeeh in four rakah's
so how do you perform it , does the imam recite all the tasbeeh or do we also have recite it ?

['Abd-al Latif]

Fasting on the day of the Mi’raaj and the day of Shab-e-baraath

Question:

Is the following bid'ah?
1. praying more than 8 rak'ats in taraweeh?
2. fasting on the supposed day of mi'raj( for one who believes that that day is the day of mi'raj and for one who is sure that there is no specific date mentioned in hadeeth but he fasts on that day for the sake of Allah?)
3. fasting on the supposed day of shab'e baraath?
4. is it not bid'ah if some says that they are fasting it as a nafil fasting on the day of shab'e baraath?
some muslim brothers say that the extra prayers we pray after 8 rakat in taraweeh and the fasting on various days such as shabe baraath and mi'raj and meelad un nabi are not bid'ah, because these form of worship is taught to us by prophet(saw) and what is wrong in praying or fasting on any day (other than forbidden days and times).what is the ruling?
5.praying salat tasbeeh nafil? (100 times surat al ikhlas in every rakat)


Answer:

Praise be to Allaah.

1 – Praying more than 8 rak’ahs in Taraaweeh is not considered to be bid’ah, on the condition that one does not single out certain nights for increasing the number, such as the last ten nights. The number of raka’hs during the last ten nights should be the same as the number during the other nights. The last ten nights should be characterized by making the rak’ahs longer.

2 – Fasting on the day which one believes to be the day of the Mi’raaj is not permissible, and comes under the heading of bid’ah. Even if a person is not sure, but he fasts this day for the sake of being on the safe side, it is as if he is saying, ‘If it is really the day of the Mi’raaj, then I will have fasted it, and if it is not, it will still be a good action that I have done, and if I will not be rewarded for it then I will not be punished.’ This attitude means that a person is committing bid’ah, and he is a sinner who deserves to be punished. But if his fast is not because it is the day of the Mi’raaj, but is rather because it is his habit to fast alternate days, or to fast Mondays and Thursdays, and that happens to coincide with the day known as the day of the Mi’raaj, there is nothing wrong with him fasting it with that intention, i.e., the intention of fasting on Monday or Thursday, or a day on which he usually fasts.

3,4 – What we have said about fasting on the day of the Mi’raaj also applies to fasting on the day of Shab-e-baraath. If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (

) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast? Our response to that is:

If the Prophet (

) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (

) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (

) said: “Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it. Fasting these two days is an action which we find no report of the Prophet (

) enjoining, so it is to be rejected.

5 – The “salat tasbeeh nafil” is to be regarded in the same way as the matter discussed above, in the fullest sense. Acts of worship that have no evidence (daleel) to support them are to be rejected. It has not been proven in the Book of Allaah or in the Sunnah of His Chosen Prophet (

) that there is any prayer in which “Qul Huwa Allaahu Ahad” is to be recited 100 times, so doing that is an innovated bid’ah for which the one who does it will be punished. And Allaah knows best.

IslamQA.com

[Güven]

"Qul Huwaa Allaahu Ahad"(surah ichlaas) 100 Times ??? Nevr Heard That Before:?

ok i did Some research in the meantime And This Is what i found:

Source: Fiqh-us-Sunnah, vol 2, # 33
‘Ikrimah reports from Ibn ‘Abbas that the Messenger of Allah said to ‘Abbas ibn ‘Abdal-Mutalib: “O ‘Abbas, O Uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not tell you ten things which, if you do, Allah will forgive your first and last sins, past and present sins, intentional and unintentional sins, private and public sins? The ten actions are: pray four rak’at, reciting in every rak’ah al-Fatihah and a surah. And when you finish the Qur’anic recitation of the first rak’ah, say, while standing, ‘Subhanallah, al-hamdulillah, wa la ilaha illallah, wa Allahu Akbar‘ ['Glory be to Allah. All praise is due to Allah. There is no God except Allah. Allah is the greatest.'] fifteen times. Then make ruku’, and while you are in ruku’, say the same ten times; then stand, and say the same ten times. Then go down and make sajdah, and while you’re in sajdah, say the same ten times. Then sit after the sajdah, and say the same ten times. Then make sajdah, and say the same ten times. Then sit after the second sajdah, and say the same another ten times. That is seventy-five [repetitions of the phrases] in each rak’ah. Do that in each of the four rak’at. If you can pray it once a day, do so. If you cannot, then once every Friday. If you cannot do that, then once a year. And if you cannot do that then once in your life.“

This hadith is related by Abu Dawud, Ibn Majah, Ibn Khuzaimah in his sahih, and at-Tabarani. About this hadith al-Mundhiri says: “This hadith has been related through many chains and from a number of companions. The best of them is this one from ‘Ikrimah. A group of scholars have graded it to be sahih, including al-Hafez Abu Bakr al-’Ajari, (al-Mundhiri’s teachers), Abu Muhammad ‘Abdurrahim al-Misri, and Abu al-Hassan al-Maqdisi.” Ibn alMubarak says: “The tasbih prayer is a greatly desired act and it is desirable that one should punctually observe it and never neglect it.

Suggestions:

1. You can pray it any part of the day and night except of course during the forbidden times for performing Salat. It is encouraged during the potential nights of Laila-tul-Qadr because of the amazing blessings during that blessed night as stated in the Qur’an itself (Surah Qadr, Chapter 97).

2. Your aim is to recite the above Tasbih 300 times in Four Rakah as stated in the hadith narrated above, however, please do not count loudly or fingers or by holding beads in your hand.

3) You may count by pressing the fingers as a reminder. For example if you are in Ruku. You may press the first finger of your right hand first for the first count, then the finger next to it for second count, then the middle finger for third count, following this method until you reach the little finger of your left hand, and that will give you a count of ten. Use the same method during the whole salat.

['Abd-al Latif]

I personally asked Suhaib Hasan about it and he said that there is no basis for it.

Also, this is from his website www.masjdtawhid.org:

Q: There was a mention regarding reading 'salaat al tasbee' by some family members. Can you please explain what this is? Is it part of the Sunnah and if so, is it possible to find out how to read it inshallah.

Ans: Salat ul Tasbih is mentioned in Hadith reported by Abbas, uncle of the Prophet (SAS). He told him how to read it. According to my research, this Hadith is weak a Hadith, so it is better for you to offer other Nafal prayers proved by Sunnah and they are many.

['Abd-al Latif]

:salamext:

I've been thinking and I fear that debates/arguments may arise as this thread progresses. So I will be closing this thread to avoid any such occurrences. I think this question would be best answered by a scholar.

If the brother wishes he may PM me insha'Allah.


:threadclo

[AabiruSabeel]

:sl:

ورد حديث التسابيح عن عدة من الصحابة منهم ابن عباس وابن عمرو والأنصاري وأنس وأبي رافع وجعفر وابن عمر ومن مرسل عكرمة وعن غيرهم
فأما حديث ابن عباس:
فأخرجه البخاري في القراءة خلف الإمام (ص 83، رقم 240) وأبو داود (2 / 29، رقم 1297) واللفظ له وابن ماجه (1 /443، رقم 1387) وابن خزيمة (2 / 223، رقم 1216) والطبراني في المعجم الكبير (11 / 243، رقم 11622) والحاكم في المستدرك (1 /463، رقم 1195) والبيهقي في الكبرى (3 /51، رقم 4695) جميعًا من طريق عكرمة عن ابن عباس أن رسول الله صلى الله عليه وسلم قال للعباس بن عبد المطلب يا عباس يا عماه ألا أعطيك ألا أمنحك ألا أحبوك ألا أفعل بك عشر خصال إذا أنت فعلت ذلك غفر الله لك ذنبك أوله وآخره قديمه وحديثه خطأه وعمده صغيره وكبيره سره وعلانيته عشر خصال أن تصلي أربع ركعات تقرأ في كل ركعة فاتحة الكتاب وسورة فإذا فرغت من القراءة في أول ركعة وأنت قائم قلت سبحان الله والحمد لله ولا إله إلا الله والله أكبر خمس عشرة مرة ثم تركع فتقولها وأنت راكع عشرا ثم ترفع رأسك من الركوع فتقولها عشرا ثم تهوي ساجدا فتقولها وأنت ساجد عشرا ثم ترفع رأسك من السجود فتقولها عشرا ثم تسجد فتقولها عشرا ثم ترفع رأسك فتقولها عشرا فذلك خمس وسبعون في كل ركعة تفعل ذلك في أربع ركعات إن استطعت أن تصليها في كل يوم مرة فافعل فإن لم تفعل ففي كل جمعة مرة فإن لم تفعل ففي كل شهر مرة فإن لم تفعل ففي كل سنة مرة فإن لم تفعل ففي عمرك مرة.
قال المنذري في الترغيب والترهيب (1 /268) : وقد روي هذا الحديث من طرق كثيرة وعن جماعة من الصحابة وأمثلها حديث عكرمة هذا وقد صححه جماعة منهم الحافظ أبو بكر الآجري وشيخنا أبو محمد عبد الرحيم المصري وشيخنا الحافظ أبو الحسن المقدسي رحمهم الله تعالى، وقال أبو بكر بن أبي داود سمعت أبي يقول أصح حديث في صلاة التسبيح هذا وقال مسلم بن الحجاج رحمه الله تعالى لا يروى في هذا الحديث إسناد أحسن من هذا يعني إسناد حديث عكرمة عن ابن عباس.

It has been reported that Abdullah bin Mubarak (RH) used to pray Salat At-Tasbeeh everyday, as was the practice of some of the Salaf. Ibn Hajar (RH)'s was opinion was that this prayer is Mustahab. Imam Nawawi (RH) has narrated this Hadith in Al-Azkar and said the hadith is Hasan.


THE STATUS AND IMPORTANCE OF SALATUT TASBEEH

Imam Al-Haakim رحمه الله who is an authority on hadith, has written, ''The authenticity of this hadith (of salatut tasbeeh) is supported by the fact that, since the second generation after the Sahabah t until our times, all the great teachers in the various sciences of Deen have been offering this salah with constancy and have been advising the people to do so. Among them was Imam Abdullah Ibn Mubaarak رحمه الله (he was the teacher of the teachers of Imam Bukhari رحمه الله).

''1 ; Imam Al-Baihaqi رحمه الله has stated that, even before Ibn Mubaarak رحمه الله, Imam Abul Jauzaa رحمه الله, a Tabi'ee (one who had seen the Sahabah radiAllahu anhum) and whose narrations are considered to be reliable, used to be very particular in offering this salah daily. As soon as he heard the azaan for the Zuhr Salah, he would go to the musjid and would complete this Salah before the Zuhr Salah.

2 Imam Abdul Aziz Ibn Abi Rawwaad رحمه الله who was the teacher of Ibn Mubaarak رحمه الله and who was a great devotee and saint, has stated, ''One who desires to attain Jannah should be constant in offering Salatut Tasbeeh.''

3 Allamah Taqi Ud-Deen As-Subki رحمه الله has stated, '' This salah is very important and one should not get misled if some people happen to deny its importance. The one, who ignores it even after learning about its immense reward, is negligent in religious matters, fails to act like virtuous people, and should not be considered as a reliable person."

4 Sayyiduna Abdullah Ibn Abbas t used to offer this Salah every Friday.

5 It is mustahab (commendable) to perform this salah on all those auspicious nights wherein extra ibadat (worship) are encouraged e.g. The 15th Night of Shabaan, The nights of Ramadan etc.

[REFERENCES: 1)Al Mustadrak Haakim #1196; 2)Fadhaail A'amaal, Virtues of Zikr p.244; 3)At Tarsheeh, Libayaani Salatit Tasbeeh p.33; 4)Sharhul Ihya v.3 p.794; 5)Mirqatul Mafateeh #1329]

NOTE: The Authenticity of Salatut Tasbeeh has been affirmed by the muhadditheen. Many of them have written detailed articles on this matter. Allaamah Suyuti رحمه الله has enumerated up to 20 great muhadditheen who have accepted its authenticity. [Al-Laalil Masnoo'ah v.2, p.40] According to the principles of hadeeth, this hadith falls at least in the category of Hasan Ahadith.

[AabiruSabeel]

Salaat At-Tasbeeh

The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious. The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various emminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.

Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850) Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha'eef (weak). (Ibid)
Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh. (Tirmidhi vol.2 pg.348; Hadith 481)
Imaam Bayhaqi (RA) states that Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability. (Shu'bul Imaam vol.1 pg.427; Ilmiyyah)
Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted it's authority from among them are: 1) Imaam Abu-bakr al-Ajurriy, 2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri), 3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri), 4) Imaam Abu-Dawud and 5) Imaam Haakim. (Targheeb vol.1 pg.468)
Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are: 6) Hafiz Abu-Sa'eed al-Sam'aaniy, 7) Hafiz Khateeb al-Baghdaadiy, 8) Hafiz ibn-Mandah, 9) Imaam Bayhaqi, 10) Imaam al-Subkiy, 11) Imaam al-Nawawiy, 12) Haafiz ibn al-Salah, 13) Hafiz Abu-Musa al-Madiniy, 14) Hafiz al-Alaaeiy, 15) Imaam Siraaj-ud-Deen al-Bulqiniy, 16) Hafiz al-Zarkashiy and a few others. (al-Laalil Masnoo'ah vol.2 pg.42-44)

The following list of Muhadditheen is of those who have written detailed articles on this matter: 1) Imaam al-Daraaniy, 2) Imaam Abu-Musa al-Madiniy, 3) Imaam ibn Mandah, 4) Hafiz ibn Naasirud-Deen ad-Dimishqiy, Allaamah al-Suyyooti.

As for the claim of the writer, 'It had been unknown to the great Imaams ' and presumably Imaam Shaafi'ee (RA).' This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed).
And several Shaafi'ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi'ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242)
Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321)
Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid)
As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320)

From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence).
Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322)

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED: Mufti Ebrahim Desai

Source: http://www.askimam.org/fatwa/fatwa.p...790d2738e1fcbe

[Hamza Asadullah]

Salamu Alekum

Jazaka Allah Khiir brother hamza but I just have a little quote on Salatul Tasbih coz its not an approved prayer as far as I have read and Allah knows best.

Wa Alaikum Asalaam Wr Wb, It was only Ibn Taymiyyah (RA) and a couple of others who chose not to support its validity and that was just their position but the Hadith regarding Salaatul Tasbih has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith.

Ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850)

Ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dha’eef (weak)

Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh. (Tirmidhi vol.2 pg.348; Hadith 481)

Imaam Bayhaqi (RA) states that ‘Salaat al-Tasbeeh was the practice of Abdullah ibn al-Mubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability.’ (Shu’ubul Imaam vol.1 pg.427; Ilmiyyah)

Allaamah Mundhiri (RA) mentions: Many Muhadditheen have accepted it’s authority from among them are:

1) Imaam Abu-bakr al-Ajurriy,
2) Imaam Abu Muhammad al-Misriy (Teacher of Allaamah Mundhiri),
3) Abul-Hasan Maqdisi (Teacher of Allaamah Mundhiri),
4) Imaam Abu-Dawud (as quoted in his sahih and
5) Imaam Haakim.

This is in (Targheeb vol.1 pg.468)

Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are:

6) Abu-Sa’eed al-Sam’aaniy,
7) Khateeb al-Baghdaadiy,
8) Ibn-Mandah
9) Imaam Bayhaqi
10) Imaam al-Subkiy
11) Imaam al-Nawawiy
12) ibn al-Salah
13) Abu-Musa al-Madiniy
14) al-Alaaeiy
15) Imaam Siraaj-ud-Deen al-Bulqiniy
16) al-Zarkashiy

This is in (al-Laalil Masnoo’ah vol.2 pg.42-44)

The following list of Muhadditheen is of those who have written detailed articles on this matter:

1) Imaam al-Daraaniy,
2) Imaam Abu-Musa al-Madiniy,
3) Imaam ibn Mandah,
4) Ibn Naasirud-Deen ad-Dimishqiy, Allaamah al-Suyyooti.


In the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed). And several Shaafi’ee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafi’ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242)

Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki from which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321) Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid)


For me it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence).

Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322)

Sheikh Nasir Uddin Albani (RA) has also declared the hadith of Sunan Abi Dawud as hasan. Therefore the conclusion we can come to is that the practice of Salatul Tasbih is not a bidah(innovation) or fabrication as some would like to falsely state and those who read it, inshallah will receive the rewards mentioned in the hadith.

and Allah Ta'ala Knows Best in all matters