Azami 2162

Bukhari narrated it in the Book of Adhan (831) from Abu Naeem, who said, Amash narrated to us, from Shaqiq bin Salama, who said, Abdullah said, then he related the hadith. In the version of Yahya, from Amash, Shaqiq narrated to me, from Abdullah (835), he said, "When we were with the Prophet ﷺ in prayer, we used to say, 'Peace be upon Allah from His servants, peace be upon so-and-so and so-and-so.' The Prophet ﷺ said, 'Do not say peace be upon Allah, for Allah Himself is the Peace.'" Then he mentioned the rest of the tashahhud in the same way, and said at the end, "Then let him choose whichever supplication he likes best and pray with it."He also narrated it in the Book of Supplications (6328), and Muslim in the Book of Prayer (402), both from Uthman bin Abu Shayba, Jareer narrated to us, from Mansur, from Abu Waail, from Abdullah, who said, "We used to say in prayer behind the Messenger of Allah ﷺ," as Muslim mentioned it, and he also said, "Then let him choose whichever request he wishes." In another version, "Then let him afterward choose whichever request he wishes."Also in the Sahihayn, Bukhari in the Book of Seeking Permission (6265), whose wording this is, and Muslim in the Book of Prayer, both from Abu Naeem, who said, Sayf bin Sulayman narrated to us, who said, I heard Mujahid say, Abdullah bin Sakhbara narrated to me, who said, I heard Ibn Masud say, "The Messenger of Allah ﷺ taught me the tashahhud, with my hand between his two hands, just as he would teach me a surah from the Quran." He then related it in the same way up to his words, "and I bear witness that Muhammad is the Messenger of Allah," and said, "This was while he was still among us. When he passed away, we would say 'peace,'" meaning upon the Prophet ﷺ. That is, during the Prophet's ﷺ lifetime they used to say, "Peace be upon you, O Prophet," using the second-person form of address, but when he died they departed from that and said, "Peace be upon the Prophet," dropping the direct address and referring to him instead in the third person.It has been established as sahih from some of the companions that while the Prophet ﷺ was alive they used to say, "Peace be upon you, O Prophet," and when he died they said, "Peace be upon the Prophet." Abdul-Razzaq narrated it, saying, Ibn Jurayj informed us, Ataa informed me, that the companions... and he related it. Its chain of transmission is sahih, as the Hafiz said in Fath al-Bari (2/314).Abu Dawud (970) and Daraqutni (1333) narrated it, and Ibn Hibban (1962) graded it sahih, all of them from the hadith of Hasan bin Hurr, from Qasim bin Mukhaymara, who said, "Alqama took my hand, and Ibn Masud took Alqama's hand, and the Prophet ﷺ took Ibn Masud's hand, and he taught him the tashahhud," as Amash related it, "When you have said this, or completed this, then you have completed your prayer. If you wish to stand, then stand, and if you wish to sit, then sit." This is how Abu Dawud reported it. Ibn Hibban said, Abdullah bin Masud said, "When you have finished with this, you have finished with your prayer. If you wish, remain, and if you wish, leave."The scholars differed regarding this addition, whether it is a statement attributed to the Prophet or merely a statement of Abdullah bin Masud himself. Daraqutni held the view that attributing it to Ibn Masud's own words is closer to being correct, and he mentioned the defects involved, and Bayhaqi followed him in that.Ibn Turkmani said in Jawhar Naqi (2/174–175), "The version that attributes it to the Prophet should not be faulted on this basis, because an attribution of this kind is an accepted addition according to what is known of the methods of the scholars of jurisprudence and legal theory. It should be understood that Ibn Masud heard it from the Prophet ﷺ and related it as such on one occasion, and gave it as his own ruling on another occasion. This is preferable to treating it as merely his own words, since that would mean charging the group who connected it to the Prophet with error."I say, if it is established as attributed to the Prophet, then it indicates that invoking blessings upon the Prophet ﷺ within the tashahhud is not obligatory, and this is the view of the majority of scholars among the hadith specialists and jurists, except for Shafii and one report from Ahmad, for they both held it to be obligatory. The discussion of this matter will come in the chapter that follows.Explanation of the wording of the hadithHis saying, "the tashahhud," it is called tashahhud because of the utterance of the two testimonies, of Allah's oneness and of the Messenger's mission.His saying, "Allah Himself is the Peace," its meaning is that "the Peace" is one of the names of Allah, Most High, meaning the One free from defects, free from the marks of being created, and free from any partner or equal.His saying, "the greetings," is the plural of "greeting," and it means sovereignty. It is said, "May Allah grant you life," meaning "may He grant you sovereignty." So it is stated in Mukhtar Sahih.Nawawi said, "'The greetings' is the plural of 'greeting,' meaning sovereignty. It has also been said to mean permanence, or grandeur, or it has been said to mean life itself. It was expressed in the plural form because each of the kings of the Arabs used to be greeted by his companions with a specific greeting particular to him, and so it is as if to say, all their various greetings belong to Allah, Most High, for He alone truly deserves them."His saying, "let him say, 'the greetings belong to Allah,'" Khattabi said, "This establishes the obligation of the tashahhud, because a command indicates obligation." End of quote.I say, this is the view held by the majority of hadith scholars, that the two tashahhuds are obligatory, while Abu Hanifa, Malik, and the majority of jurists held that they are sunnah. Shafii said that the first is sunnah and the second is obligatory.