STATUS OF SALAAH AL - TASBEEH
Q: Salaatut-Tasbih is not from the Sunnah and that the hadeeth referring to it are weak. This is based upon the following reasons:
(1) The hadîth about this prayer is contradictory in many ways,
(2) It was not recommended by any scholar. Ibn Taymiyah said: “Ahmad and his companions stated their dislike of it and no scholar recommended it.” He also said: “Abû Hanîfah and al-Shafi`î knew nothing about it.”
(3) Salman Bin Fahd al-Oada “…we know the prayer is not lawful. This is why none of the great legal scholars recommended it.”.
Please could you clarify situation and also provide References?
A: 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 eminent 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,
5) 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
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Fatwa No : 8 6 2 7 5
Tasbeeh Hadith is sound
Fatwa Date : Rajab 21, 1424 / 18-9-2003
Question
Ibn Uthaymeen and Ibn Taymiyah (Rahimahullah) opened that the Hadith regarding Tasbeeh prayer is weak and fabricated. Ibn Hajar and Al-Albani graded the Hadith as sound. I want to know on what grounds (grounds like chain of transmission, other similar reports from other Sahaba [R.A]) Ibn Hajar and Al-Albani graded the Hadith as sound?
Answer
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. We would like you to know, dear brother that the Hadith of the Tasabeeh prayer was ruled as Saheeh (authentic) not only by Shaikh Al-Albani , but also by other scholars such as Ad-Darqutni , al-Khateeb al-Baghdadi , and as-Suyouti .
As for Ibn Hajar , he classified this Hadith as Hasan (acceptable). His classification of this Hadith as Hasan was built upon the many ways in which it was narrated and which strengthen one another. Imam Ibn Hajar said in answer to some of the Ahadith (plural of Hadith) in 'Mishkaat Al-Masaabeeh': actually this Hadith is Hasan based on the many ways (routes/sources) of narration which strengthen the first one .
Al-Albani , on the other hand, classified this Hadith as Saheeh (authentic), taking into consideration its many ways of narration and evidence. Commenting on 'Mishkat Al-Masaabeeh', he said: this Hadith has many ways of narration and evidence which make one decisively say that it must have a solid basis, contrary to the ruling made by others that it is fabricated (or said: baseless) . We have stated previously the ruling of the Tasaabeeh Prayer in Fatwa: 8 3 8 7 7. Allah knows best.
http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&lang=E&Id=86275
Fatwa No : 8 3 8 7 7
Tasbeeh prayer
Fatwa Date : Muharram 2, 1423 / 16-3-2002
Question
I was use to pray Salat al-Tasbeeh but now some one has informed me that some scholars (even in Saudi Arabia) say that it was not a confirmed Sunnah I would like to know if reading Salat al-Tasbeeh is right?
Answer
Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.
Muslim scholars are of two opinions about the ruling of Tasbeeh prayer.
First : It is desirable.
Second : It is not permissible.
The reason for this disagreement is their differences regarding the authenticity of a Hadith in this matter.
The majority of the known scholars of Hadith believe that the Hadith is sound. So, they are of the opinion that offering Tasbeeh prayer is desirable. Those scholars who hold this opinion are Al-Daru Qutni, Al-Khateeb Al-Baghdadi, Abu Musa al-Madani - these scholars also wrote a booklet in this subject - Abu Bakr Bin Abu Dawood, Al-Hakim, Al-Syooti, Al-Hafiz Ibn Hajar, Al-Albani and others.
On the other hand, those who believe that the above Hadith is weak or fabricated issue a decree that Tasbeeh prayer should not be performed. Ibn al-Jawzi, Sirajuddin Al-Qazweeni, Sheikh al-Islam Ibn Taymiyah, Imam Ahmad and others are among those scholars who hold the later opinion.
Hafiz Ibn Hajar narrated that Imam Ahmad changed his opinion concerning the weakness of this Hadith. Ali Bin Sayeed al-Nasaee said: 'I asked Imam Ahmad about the prayer of Tasbeeh. He said: 'I do not have any authentic Hadith in this concern'. Then Ali narrated the Hadith from al-Mustamir Ibn al-Rayyan from Abi al-Jawza from Abudllah Ibn Amar. Imam Ahmad asked who narrated to you? Ali said: Muslim Bin Ibrahim. He said: al-Mustamir (a narrator of this Hadith) is trustworthy'. It seems that Imam Ahmad was pleased with this Hadith. This narration proves that he changed his opinion and inclined to its desirability.
Finally, the preponderant opinion is that this Hadith through many chains reaches the degree of authenticity. Therefore, offering Tasbeeh prayer is Sunnah.
Allah knows best.
http://www.islamweb.net/emainpage/index.php?page=showfatwa&lang=E&Id=83877&Option=FatwaId
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