The First Tashahhud
Next, he (sallallaahu 'alaihi wa sallam) would sit for tashahhud after
finishing the second rak'ah. In a two-rak'ah prayer such as Fajr, "he
would sit muftarishan"175,
as he used to sit between the two sajdahs, and "he would sit in
the first tashahhud similarly"176
in a three- or four-rak'ah prayer.
He also ordered "the one who prayed badly" thus, saying
to him, When you sit in the middle of the prayer, then be calm, spread
your left thigh and perform tashahhud.177
Abu Hurairah (radi Allaahu 'anhu) said, "My friend (sallallaahu
'alaihi wa sallam) forbade me from squatting (iq'aa') like a dog"178;
in another hadeeth, "he used to forbid the squatting of the devil."179
"When he sat in tashahhud, he would place his right palm on
his right thigh (in one narration: knee), and his left palm on his
left thigh (in one narration: knee, spreading it upon it)"180;
and "he would put the end of his right elbow on his right thigh."181
Also, "he forbade a man who was sitting in prayer resting on
his left hand, and said: Verily, that is the prayer of the Jews182;
in one wording, Do not sit like this, for indeed this is the way of
sitting of those who are punished183;
in another hadeeth, It is the sitting posture of those who incurred
(Allaah's) anger.184
Moving the Finger in Tashahhud
"He (sallallaahu 'alaihi wa sallam) would spread his left palm
on his left knee, clench all the fingers of his right hand, point with
the finger adjacent to the thumb towards the qiblah, and fix his sight
on it (i.e. the finger)."185
Also, "when he pointed with his finger, he would put his thumb
on his middle finger"186,
and sometimes "he would make a circle with these two."187
"When he raised his finger, he would move it, supplicating
with it"188,
and he used to say, "It is surely more powerful against the devil
than iron, meaning the forefinger."189
Also, "the Companions of the Prophet (sallallaahu 'alaihi wa
sallam) used to remind each other, that is, about pointing with the
finger when supplicating."190
Once, "he saw a man supplicating with two fingers, so he said,
"Make it one, [make it one,]" and indicated with his forefinger."191
"He (sallallaahu 'alaihi wa sallam) would do this in both tashahhuds."192
The Obligation of the First Tashahhud, &
theValidity of Supplication during it
"He (sallallaahu 'alaihi wa sallam) would recite the Tahiyyah after
every two rak'ahs"193;
"the first thing he would say in this sitting would be: All compliments
be to Allaah."194
"When he forgot to perform the tashahhud after the first two
rak'ahs, he would prostrate (twice) for forgetfulness."195
He used to order them to perform tashahhud, saying, When you sit
after every two rak'ahs, then say: All compliments ... and then each
of you should select the supplication he likes best and supplicate
Allaah, Mighty and Sublime, [with it]196;
in another version: Say, All compliments ... in every sitting197,
and he also ordered "the one who prayed badly" to do so,
as has been mentioned.
"He (sallallaahu 'alaihi wa sallam) would teach them the tashahhud
the way he taught them Soorahs of the Qur'aan"198,
and "the Sunnah is to say it quietly."199
The Manner of Tashahhud
He taught several ways of tashahhud:
- The tashahhud of Ibn Mas'ood, who said, "The Messenger of
Allaah (sallallaahu 'alaihi wa sallam) taught me the tashahhud,
[with] my palm between his palms, the way he taught me Soorahs of
the Qur'aan:
All compliments200,
prayers201
and pure words202
are due to Allaah. Peace203
be on you, O Prophet, and also the mercy of Allaah and His blessings204.
Peace be on us, and on the righteous slaves of Allaah. [For when
one says that, it includes every righteous slave in the heaven and
the earth.] I bear witness that none has the right to be worshipped
except Allaah, and I bear witness that Muhammad is His slave and
messenger.
[This was while he was among us, but after he was taken, we would
say:
[Peace be on the Prophet]."205
- The tashahhud of Ibn 'Abbaas: "The Messenger of Allaah (sallallaahu
'alaihi wa sallam) used to teach us the tashahhud the way he taught
us [soorahs of] the Qur'aan; he used to say,
All compliments, blessed words, prayers, pure words are due to Allaah.
Peace be on you, O Prophet, and also the mercy of Allaah and His
blessings. Peace be on us and on the righteous slaves of Allaah.
I bear witness that none has the right to be worshipped except Allaah,
and [I bear witness] that Muhammad is the Messenger of Allaah (in
one narration: ... is His slave and messenger)."206
- The tashahhud of Ibn 'Umar, who reported the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) as saying in the tashahhud:
All compliments, prayers and good words are due to Allaah. Peace
be on you, O Prophet, and also the mercy of Allaah - Ibn 'Umar said,
"I add:"207
... and His blessings. - Peace be on us and on the righteous slaves
of Allaah. I bear witness that none has the right to be worshipped
except Allaah - Ibn 'Umar said, "I add:"208
... alone, He has no partner, - and I bear witness that Muhammad
is His slave and messenger.209
- The tashahhud of Abu Moosaa al-Ash'ari, who said that the Messenger
of Allaah (sallallaahu 'alaihi wa sallam) said, ... when you are
sitting, the first thing each of you says should be:
All compliments, good words and prayers are due to Allaah. Peace
be on you, O Prophet, and also the mercy of Allaah and His blessings.
Peace be on us, and on the righteous slaves of Allaah. I bear witness
that none has the right to be worshipped except Allaah [alone, He
has no partner], and I bear witness that Muhammad is His slave and
messenger - seven phrases, and they are the greetings in the prayer."210
- The tashahhud of 'Umar ibn al-Khattaab, who would teach the people
the tashahhud while on the pulpit, saying, "Say:
All compliments are due to Allaah; all pure titles are due to Allaah;
all good words [are due to Allaah]; all prayers are due to Allaah.
Peace be on you, O Prophet, and also the mercy of Allaah and His
blessings. Peace be on us and on the righteous slaves of Allaah.
I bear witness that none has the right to be worshipped except Allaah,
and I bear witness that Muhammad is His slave and messenger.211
As-Salaah 'alaa an-Nabiyy(Sending Prayers
on the Prophet) - Its Place & Manner
He (sallallaahu 'alaihi wa sallam) used to send prayers on himself in
the first tashahhud as well as the other.212
He also established it for his ummah, ordering them to send prayers
on him after sending peace on him213,
and he taught them several ways of doing so:
-
O Allaah! send prayers on Muhammad214,
and on his household, and on his wives and progeny, as you sent
prayers on the family of Ibraaheem; You are indeed Worthy of Praise,
Full of Glory. And send blessings on Muhammad215,
and his household, and his wives and progeny, as you sent blessings
on the family of Ibraaheem; You are indeed Worthy of Praise, Full
of Glory.
This supplication he would use himself.216
-
O Allaah! send prayers on Muhammad, and on the family of Muhammad,
as you sent prayers on [Ibraaheem, and on]217
the family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory. O Allaah! send blessings on Muhammad, and on the family of
Muhammad, as you sent blessings on [Ibraaheem, and on]218
the family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory.219
-
O Allaah! send prayers on Muhammad, and on the family of Muhammad,
as you sent prayers on Ibraaheem, [and the family of Ibraaheem];
You are indeed Worthy of Praise, Full of Glory. And send blessings
on Muhammad, and on the family of Muhammad, as you sent blessings
on [Ibraaheem, and] the family of Ibraaheem; You are indeed Worthy
of Praise, Full of Glory.220
-
O Allaah! send prayers on Muhammad [the Unlettered Prophet], and
on the family of Muhammad, as you sent prayers on [the family of]
Ibraaheem; and send blessings on Muhammad [the Unlettered Prophet]
and the family of Muhammad, as you sent blessings on [the family
of] Ibraaheem among the nations; You are indeed Worthy of Praise,
Full of Glory.221
-
O Allaah! send prayers on Muhammad, Your slave and messenger, as
You sent prayers on [the family of] Ibraaheem. And send blessings
on Muhammad [Your slave and messenger], [and the family of Muhammad,]
as you sent blessings on Ibraaheem [and on the famly of Ibraaheem].222
-
O Allaah! send prayers on Muhammad and [on] his wives and progeny,
as You sent prayers on [the family of Ibraaheem]. And send blessings
on Muhammad, and [on] his wives and progeny, as You sent blessings
on [the family of] Ibraaheem; You are indeed Worthy of Praise, Full
of Glory.223
-
O Allaah! send prayers on Muhammad, and on the family of Muhammad,
and send blessings on Muhammad, and on the family of Muhammad, as
you sent prayers and sent blessings on Ibraaheem and the family
of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.224
Important Notes about as-Salaah 'alaa an-Nabiyy
- Sending Prayers on the Prophet of the Ummah
1) It can be seen that in most of these ways of sending prayers on the
Prophet (sallallaahu 'alaihi wa sallam), there is no mention of Ibraaheem
separate from his family, the wording being, "... as you have sent
prayers on the family of Ibraaheem." The reason for this is that
in 'Arabic, the family of a man includes the man as well as his dependants,
e.g. in the words of the Exalted,
"Allaah has chosen Aadam, Nooh, the family of Ibraaheem and
the family of 'Imraan above all people" (aal-'Imraan 3:33);
"We sent against them a violent tornado with showers of stones,
except the family of Loot - We delivered them by early dawn"
(Qamar 54:34); similar is his saying (sallallaahu 'alaihi wa sallam),
O Allaah! send prayers on the family of Abu Awfaa. The phrase Ahl
al-Bayt (people of the house) is also like this, e.g's grace and His
blessings be on you, O people of the house" (Houd 11:73). Hence,
Ibraaheem is included in "the family of Ibraaheem".
Shaikh-ul-Islaam Ibn Taymiyyah says,
"Most of the versions have, 'as you sent prayers on
the family of Ibraaheem' and 'as you sent blessings on the family
of Ibraaheem'; some have 'Ibraaheem' himself. This is because he is
the cause of all prayers and purifications on them; the rest of his
family are secondary recipients of all that. To show these two points,
both wordings have been employed separately."
Further, there is a well-known question among the people of knowledge:
about the nature of the comparison in his statement, "as you
sent prayers on ...", for it is true that the model for comparison
is normally superior to the one being compared; here, the opposite
is the case, since Muhammad (sallallaahu 'alaihi wa sallam) is greater
than Ibraaheem, and so his superiority dictates that the prayers requested
are more excellent than any prayers received or to be received by
anyone else. The people of knowledge have provided many answers to
this, and these can be found in Fath al-Baari and Jalaa' al-Ifhaam.
They amount to about ten views, all of which are unsubstantiated,
some weaker than others, except one, a well-supported view, and adopted
by Shaikh-ul-Islaam Ibn Taymiyyah and Ibn al-Qayyim. This view is:
"The family of Ibraaheem includes many prophets; none like them
is found in the family of Muhammad. Therefore, when prayers on the
Prophet (sallallaahu 'alaihi wa sallam) and his family are sought
similar to that bestowed on Ibraaheem and his family, which includes
prophets, the family of Muhammad receives out of that what is appropriate
for them. Since the family of Muhammad does not reach the rank of
the prophets, the extra blessings and benefit given to the prophets,
including Ibraaheem, are left for Muhammad (sallallaahu 'alaihi wa
sallam). Thus he gains a distinguished position which others cannot
reach."
Ibn al-Qayyim says,
"This is the best of all the previous views: that Muhammad
(sallallaahu 'alaihi wa sallam) is one of the family of Ibraaheem;
in fact, he is the best of the family of Ibraaheem, as 'Ali ibn Talhah
has related from Ibn 'Abbaas (radi Allaahu 'anhu) about the saying
of the Exalted, "Allaah has chosen Aadam, Nooh, the family of
Ibraaheem and the family of 'Imraan above all people" (aal-'Imraan
3:33); Ibn 'Abbaas said, "Muhammad is among the family of Ibraaheem".
This is text for the fact that if other prophets descended from Ibraaheem
are included in his family, then the inclusion of the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) is more fitting. Hence our
saying, "... as you sent prayers on the family of Ibraaheem",
includes the prayers sent on him and on the rest of the prophets descended
from Ibraaheem. Allaah has then ordered us to specifically send prayers
on Muhammad and his family, as much as we send prayers on him, along
with the rest of Ibraaheem's family generally. Therefore, the Prophet's
family receives out of that what is appropriate for them, leaving
all of the remainder to him (sallallaahu 'alaihi wa sallam). There
is no doubt that the total amount of prayers received by Ibraaheem's
family, with the Messenger of Allaah (sallallaahu 'alaihi wa sallam)
among them, is greater than that received by the Prophet (sallallaahu
'alaihi wa sallam) alone. Therefore, what is sought for him is such
a great favour, definitely superior than that sought for Ibraaheem.
Hence, the nature of the comparison and its consistency become clear.
The prayers sought for him with these words are greater than those
requested any other way, since what is requested with the supplication
is that it be as much as the model of comparison, and that the Prophet
(sallallaahu 'alaihi wa sallam) receive a large portion: the comparison
dictates that what is requested is more than what was given to Ibraaheem
and others. Thus, the excellence and nobility of Muhammad (sallallaahu
'alaihi wa sallam), over and above Ibraaheem and his family, which
includes many prophets, is evident, and is as he deserves. This sending
of prayers on the Prophet (sallallaahu 'alaihi wa sallam) becomes
evidence for this excellence of his, and this is no more than he deserves.
So, may Allaah send prayers on him and on his family, and send peace
on them, many greetings of peace, and reward him from our supplications
better than He has rewarded any prophet from his people. O Allaah!
send prayers on Muhammad, and on the family of Muhammad, as you sent
prayers on the family of Ibraaheem; You are indeed Worthy of Praise,
Full of Glory. And send blessings on Muhammad, and on the family of
Muhammad, as you sent blessings on the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory."
2) The reader will see that this part of the Prayer, with all its different
types, is always a sending of prayers on the family of the Prophet (sallallaahu
'alaihi wa sallam): on his wives and children as well as himself. Therefore,
it is neither from the Sunnah, nor carrying out the Prophet's command,
to leave it at "O Allaah! send prayers on Muhammad" only.
Rather, one of these complete types of supplication must be used, as
is reported from his action (sallallaahu 'alaihi wa sallam), whether
in the first or the last tashahhud. There is text about this from Imaam
Shaafi'i in al-Umm: "The tashahhud in the first and second instance
is the same thing; by 'tashahhud', I mean the bearing of witness and
the sending of prayers on the Prophet (sallallaahu 'alaihi wa sallam):
neither will suffice without the other."
In fact, one of the most amazing things to arise from this age and
its intellectual anarchy is that one person, Muhammad Is'aaf Nashaasheebi,
in his book al-Islaam as-Saheeh ("The Correct Islaam"),
has the audacity to reject the sending of prayers on the family of
the Prophet (sallallaahu 'alaihi wa sallam) when sending prayers on
him, despite it being firmly established in the Saheehs of al-Bukhaari
and Muslim, and elsewhere, on the authority of several Companions,
e.g. Ka'b ibn 'Ujrah, Abu Humaid as-Saa'idi, Abu Sa'eed al-Khudri,
Abu Mas'ood al-Ansaari, Abu Hurairah and Talhah ibn 'Ubaidullaah!
In their ahaadeeth, it is found that they asked the Prophet (sallallaahu
'alaihi wa sallam), "How do we send prayers on you?", so
he taught them this way of doing so. Nashaasheebi's argument for his
view is that Allaah the Exalted did not mention anyone else with the
Prophet (sallallaahu 'alaihi wa sallam) in His saying:
"O you who believe! Send prayers on him, and salute him with
all respect." (Ahzaab 33:56) He then goes on to say in his refutation
that the Companions asked him (sallallaahu 'alaihi wa sallam) that
question because the meaning of "salaah" was known to them
as "supplication", so they were asking: "How can we
supplicate to you?"!
This is a clear deception, for their question was not about the
meaning of "salaah" on him, in which case he would have
a point, but it was about the manner of doing the salaah on him, as
is found in the narrations to which we have referred. Thus it all
fits, for they asked him about the way of doing it according to the
Sharee'ah, something which they could not possibly find out except
from the guidance of the All-Knowing, All-Wise, Giver of the Sharee'ah.
Similarly, they could also ask him about the way of performing the
Salaah made obligatory by words of the Exalted such as "Establish
the Salaah (Prayer)"; for their knowledge of the literal meaning
of "Salaah" could not remove their need to ask about its
manner according to the Sharee'ah, and this is crystal clear.
As for Nashaasheebi's argument referred to, it is of no consequence,
for it is well-known among the Muslims that the Prophet (sallallaahu
'alaihi wa sallam) is the expounder of the words of the Lord of the
Worlds, as He says:
"And We have sent down to you the Message that you may explain
clearly to the people what is sent for them" (Nahl 16:44). Hence,
the Prophet (sallallaahu 'alaihi wa sallam) explained the way of doing
salaah on him, and it included mention of his family, so it is compulsory
to accept that from him, due to Allaah's saying:
So take what the Messenger gives you (Hashr 59:7), and the well-known
authentic hadeeth, Verily, I have been given the Qur'aan and something
similar to it.225
I really wonder what Nashaasheebi and those taken in by his pompous
words would say if someone were to reject the tashahhud in prayer
altogether, or reject the menstruating woman's abstaining from prayer
and fasting, all with the argument that Allaah the Exalted did not
mention the tashahhud in the Qur'aan; He only mentioned bowing and
prostration, and He did not exempt a menstruating woman from prayer
and fasting in the Qur'aan!! So, do they agree with such arguments,
which are along the lines of his original one, or not? If they do,
and we hope not, then they have strayed far, far away from guidance,
and have left the mainstream of the Muslims; if they do not, then
they are correct in agreeing with us, and their reasons for rejecting
those arguments are exactly the same as our reasons for rejecting
Nashaasheebi's original pronouncement, which we have explained clearly.
Therefore beware, O Muslims, of attempting to understand the Qur'aan
without recourse to the Sunnah, for you will never be able to do that,
even if you were the Seebawaih226
of the age, the expert of the age in the 'Arabic language. Here is
an example in front of you, for this Nashaasheebi is one of the leading
scholars of the 'Arabic language of this period; you have seen how
he has strayed, after being deceived by his knowledge of the language,
by not seeking the aid of the Sunnah in understanding the Qur'aan;
in fact he has rejected this aid, as you know. There are many other
examples of this - there is not enough room here to mention them,
but what we have mentioned will suffice, and Allaah is the Granter
of all capability.
3) The reader will also see that in none of these types of salaah
on the Prophet (sallallaahu 'alaihi wa sallam) is there the word sayyid
(chief, leader). The later scholars have differed about the validity
of its inclusion in the Ibraaheemee salaah. Due to lack of space we
will not go into the details of that nor make mention of those who
rejected its validity in keeping with the Prophet (sallallaahu 'alaihi
wa sallam)'s complete teaching to his ummah when he instructed, "Say:
O Allaah! send prayers on Muhammad ..." on being asked about
the manner of salaah on him, but we will quote the Haafidh Ibn Hajr
al-'Asqalaani on this, bearing in mind his position as one of the
great Shaafi'i scholars of both hadeeth and fiqh, for contradiction
of this teaching of the Prophet (sallallaahu 'alaihi wa sallam) has
become widespread among Shaafi'i scholars!
Haafiz Muhammad ibn Muhammad ibn Muhammad al-Ghuraabeeli (790- 835
AH), a companion of Ibn Hajr, said, and I quote from his manuscript227:
He (i.e. Ibn Hajr), may Allaah benefit us with his life,
was asked about the features of salaah on the Prophet (sallallaahu
'alaihi wa sallam), whether during prayer or outside it, compulsory
or recommended: Is one of its conditions that the Prophet (sallallaahu
'alaihi wa sallam) be attributed with sayaadah (leadership), e.g.
'O Allaah! send prayers on sayyidinaa (our leader) Muhammad ...' or
'the foremost of creation', or 'the leader of the children of Aadam'
etc.? Or should one stick to 'O Allaah! send prayers on Muhammad'?
Which of these two is the better approach: including the word sayyid,
due to it being an established attribute of the Prophet (sallallaahu
'alaihi wa sallam), or leaving it out due to the absence of it in
the narrations? He (Ibn Hajr), may Allaah be pleased with him, replied:
"Yes, to follow the narrated wording is superior. It cannot be
said, "Maybe the Prophet (sallallaahu 'alaihi wa sallam) himself
did not say it out of modesty, just as he did not say (sallallaahu
'alaihi wa sallam) on mention of his name, although his ummah has
been encouraged to do so" - for we say that if that were superior,
it would have been quoted from the Companions and then from the Successors,
but we do not come across it in any narrations from any Companion
or Successor. This is despite the volume of quotations from them.
We have Imaam Shaafi'i, may Allaah exalt his rank, one of the foremost
among men in his respect for the Prophet (sallallaahu 'alaihi wa sallam),
saying in the preface to his book which is a base for the people of
his madhhab: "O Allaah! send prayers on Muhammad ..." etc.
until the end of what his judgment dictated, "... every time
one of the rememberers remembers him, and every time one of the heedless
fails to remember him", which he seems to have deduced from the
authentic hadeeth which has in it that the Prophet (sallallaahu 'alaihi
wa sallam) saw the Mother of the Believers engaging in long and numerous
glorifications, so he said to her, "You have said words which,
if weighed against the following, would be balanced: Glorified be
Allaah, as many times as the number of His creation"; he (sallallaahu
'alaihi wa sallam) used to like supplications which were concise,
but exhaustive in meaning. Qaadi 'Iyaad set out a chapter about salaah
on the Prophet (sallallaahu 'alaihi wa sallam) in his book ash- Shifaa'
(The Book of Cure), quoting in it narrations from the Prophet (sallallaahu
'alaihi wa sallam) on the authority of several Companions and Successors;
in none of these is the word sayyid reported:
a) The hadith of 'Ali, that he used to teach them the manner of salaah
on the Prophet (sallallaahu 'alaihi wa sallam) by saying, O Allaah,
Spreader of Plains, Originator of Heights, send the foremost of Your
prayers, the most fertile of Your blessings, and any remaining compliments,
on Muhammad, Your slave and messenger, the opener of what is closed.
b) Again from 'Ali, that he used to say, "The prayers of Allaah,
the Beneficent, the Merciful, of the Angels nearest (to Allaah), of
the Prophets, of the Sincere ones, of the Witnesses, of the Righteous,
and of whatever glorifies You, O Lord of the Worlds, be on Muhammad
son of 'Abdullaah, Seal of the Prophets, Imaam of the Godfearers,
... etc."
c) On the authority of 'Abdullaah ibn Mas'ood, that he used to say,
"O Allaah! send Your prayers, Your blessings and Your mercy,
on Muhammad, Your slave and messenger, the imaam of goodness, the
messenger of mercy, ..." etc.
d) From al-Hasan al-Basri, that he used to say, "Whoever wants
to drink from the cup which quenches, from the fount of the al-Mustafaa,
should say: O Allaah! send prayers on Muhammad, and on his family,
his Companions, his wives, his children, his descendants, his household,
his in-laws, his helpers, his followers, and all those who love him."
This is what he (Qaadi 'Iyaad) has written in ash- Shifaa', regarding
the manner of salaah on the Prophet, on the authority of the Companions
and those who succeeded them, and he also mentioned other things in
it. Yes, it is related in a hadeeth of Ibn Mas'ood that in his salaah
on the Prophet (sallallaahu 'alaihi wa sallam), he would say, "O
Allaah! send the best of Your prayers, mercy and blessings on the
leader (sayyid) of the messengers ..." etc., transmitted by Ibn
Maajah, but its isnaad is weak, so the hadeeth of 'Ali, transmitted
by Tabaraani with a acceptable isnaad, takes precedence. This hadeeth
has difficult words, which I have reported and explained in the book
Fadl an-Nabi (Excellence of the Prophet (sallallaahu 'alaihi wa sallam)")
by Abul Hasan ibn al-Faaris. Some Shaafi'is have said that if a man
took an oath to send the best salaah on the Prophet (sallallaahu 'alaihi
wa sallam), the way to fulfil his oath would be to say, "O Allaah!
send prayers on Muhammad every time the rememberers remember him or
the heedless fail to remember him"; Nawawi said, "The one
which is most fitting to be designated as correct is that one should
say: O Allaah! send prayers on Muhammad, and on the family of Muhammad,
as you sent prayers on Ibraaheem ..." Several of the later scholars
have replied to this by saying that in neither of the two ways mentioned
above is there anything to prove which is superior as regards narration,
but as regards the meaning, then the former is clearly superior. This
issue is well-known in the books of fiqh, and of all the scholars
of fiqh who addressed this issue, without exception, in none of their
words does the word sayyid appear. Had this additional word been commendable,
it would not have escaped all of them, leaving them ignorant of it.
All good is in following what is narrated, and Allaah knows best."
Ibn Hajr's view of the unacceptability of describing the Prophet (sallallaahu
'alaihi wa sallam) as sayyid during the salaah on him in accordance
with the Qur'aanic order, is also that of the Hanafi scholars. It is
the view which must be adhered to, for it is a true indication of love
for him, (sallallaahu 'alaihi wa sallam);
"Say: If you do love Allaah, then follow me: Allaah will love
you." (aal-'Imraan 3:31)
Because of this, Imaam Nawawi said in Rawdah at-Taalibeen (1/265),
"The most complete salaah on the Prophet (sallallaahu 'alaihi
wa sallam) is: O Allaah! send your prayers on Muhammad ..." etc.,
corresponding to type no. 3 given, in which there is no mention of
sayyid!
4) It should be known that types nos. 1 and 4 are the ones which
the Messenger of Allaah (sallallaahu 'alaihi wa sallam) taught his
Companions when they asked about the manner of salaah on him, so this
has been used as evidence that these are the best ways of doing the
salaah on him, for he would not choose anything for them or himself
except the best and noblest. Imaam Nawawi, as mentioned, endorsed
(in Rawdah at- Taalibeen) that if a man were to take an oath to do
the best possible salaah on the Prophet (sallallaahu 'alaihi wa sallam),
this could not be fulfilled except in these ways.
Subki has given another reason: whoever does salaah with those types
has made salaah on the Prophet (sallallaahu 'alaihi wa sallam) with
certainty, and whoever does so with other words is in doubt whether
or not he has performed the prayers as requested. This is because
they said, "How do we send prayers on you?" and he replied,
"Say: ...", thus defining their salaah on him as their saying
such-and-such. This was mentioned by Haitami in ad-Darr al-Mandood
(25/2); he then said (27/1) that the objective is achieved with all
the types which have occurred in authentic ahaadeeth.
5) It should be known that it is not valid to combine all these
way into one way of salaah, and the same goes for the different tashahhuds
given previously. In fact, that would be an innovation in the religion;
the Sunnah is to say different ones at different times, as Shaikh-ul-Islaam
Ibn Taymiyyah has explained in his discussion of the takbeers of the
two 'Eids (Majmoo' al-Fataawaa 29/253/1).
6) 'Allaamah Siddeeq Hasan Khaan says in his book Nuzul al- Abraar
bil 'Ilm al-Ma'thoor min al-Ad'iyah wal-Adhkaar, after giving many
ahaadeeth about the excellence of repeated salaah on the Prophet (sallallaahu
'alaihi wa sallam) (p. 161):
"There is no doubt that the foremost among the Muslims in sending
salaah on him (sall-Allaahu 'alaihi wa sallam) are the People of Hadeeth
and the narrators of the purified Sunnah, for it is one of their duties
in this noble branch of learning to make salaah on him before every
hadeeth, and so their tongues are always engaged in his mention, may
Allah grant him mercy and peace. There is no book of Sunnah or collection
of hadeeth, be it a jaami', musnad, mu'jam, juz', etc., except that
it comprises thousands of ahaadeeth; even one of the least bulky ones,
Suyooti's al-Jaami' as-Sagheer, contains ten thousand ahaadeeth, and
the rest of the collections are no different. So this is the Saved
Sect: the body of the People of Hadeeth, who will be the closest among
men to the Messenger of Allaah (sallallaahu 'alaihi wa sallam) on
the Day of Resurrection, and the most likely to be rewarded by his
intercession (sallallaahu 'alaihi wa sallam), may my mother and father
be sacrificed for him! This excellence of the People of Hadeeth cannot
be surpassed by anyone unless he does more than what they do, something
which is well-nigh impossible. Therefore, O desirer of good, seeker
of salvation, no matter what, you should either be a muhaddith, or
be close to the muhadditheen; do not be otherwise ... for apart from
that there is nothing which will benefit you."
I ask Allaah, Blessed and Exalted, to make me one of these People
of Hadeeth, who are the closest among men to the Messenger of Allaah
(sallallaahu 'alaihi wa sallam); perhaps this book will be a testimony
to that. May Allaah shower His mercy on Imaam Ahmad, who recited:
The religion of Muhammad is in narrations,
The best mounts for a young man are the traditions;
Turn not away from Hadeeth and its people,
For Opinion is night, while Hadeeth is day,
A young man can be ignorant of the guidance ...
Although the sun is shining in all its splendour!
Du'aa' in the First Tashahhud
He (sallallaahu 'alaihi wa sallam) also set the guidance
of du'aa in this tashahhud as well, saying, When you sit after every
two rak'ahs, then say: All compliments are due to Allaah ... (till
the end of that supplication, and then said:) ... then he should select
of the supplications what is most pleasing to him.228
Standing up for the Third, and then the Fourth,
Rak'ah
Next, he (sallallaahu 'alaihi wa sallam) would get up for the third
rak'ah with takbeer229,
and he ordered "the one who prayed badly" to do so: Then do
that in every rak'ah, as before.
"When he (sallallaahu 'alaihi wa sallam) stood from the sitting
position, he would say takbeer, and then stand up"230;
and "he (sallallaahu 'alaihi wa sallam) would raise his hands"231
with this takbeer sometimes.
"When he wanted to stand up for the fourth rak'ah, he would
say: Allaah is the Greatest"232,
and he ordered "the one who prayed badly" likewise, as before,
and "he (sallallaahu 'alaihi wa sallam) would raise his hands"233
with this takbeer sometimes.
"He would sit up straight on his left foot, at ease, until
every bone returned to its proper place, then stand up, supporting
himself on the ground; and he would clench his fists234:
supporting himself with his hands when standing up."235
He would recite al-Faatihah in both these rak'ahs, and he ordered
"the one who prayed badly" to do that. In Zuhr prayer, he
would sometimes add a few aayaat to this, as has been explained under
"Recitation in Zuhr Prayer".
Qunoot in the Five Prayers because of a
Calamity
"When he (sallallaahu 'alaihi wa sallam) wanted to supplicate against
someone, or supplicate for someone, he would perform qunoot236
in the last rak'ah, after rukoo'; after having said: Allaah listens
to the one who praises Him.237
"He would supplicate loudly"238,
"raise his hands"239,
and "those behind him would say: aameen"240.
"He was known to perform qunoot in all five prayers"241,
although "he would only perform qunoot in them when he supplicated
for a people or supplicated against a people"242.
For example, he once said, O Allaah! rescue al-Waleed ibn al- Waleed,
and Salamah ibn Hishaam, and 'Ayyaash ibn Abi Rabee'ah. O Allaah!
harden Your penalty on (the tribe of) Mudar, and cause for it years
(of famine) like the years of Yoosuf. [O Allaah! curse Lahyaan, and
Ru'l, and Dhakwaan, and 'Usayyah, who disobeyed Allaah and His Messenger!]243
Then, "he would say: Allaah is the Greatest when he had finished
qunoot and prostrate."244
Qunoot in Witr Prayer
"He (sallallaahu 'alaihi wa sallam) used to perform qunoot in the
(odd) rak'ah of the Witr prayer"245
sometimes246,
and "he would perform it before rukoo'."247
He taught al-Hasan ibn 'Ali (radi Allaahu 'anhu) to say [after finishing
his recitation in Witr]:
"O Allaah! guide me among those whom You have guided; and pardon
me among those who You have pardoned; and turn on me in friendship
among those on whom You have turned in friendship; and bless me in
what You have bestowed; and save me from the evil of what You have
decreed; [for] indeed You decree, and none can influence You; [and]
he is not humiliated whom You have befriended; [nor is he honoured
who is Your enemy.] Blessed are You, O Lord, and Exalted. [There is
no place of safety from You except towards You.]"248
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