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?

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.

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.

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.

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

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




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.


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.

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

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

[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]



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.


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


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

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!

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

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

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.

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