Azami 2175

Imam Ahmad narrated it (1714), Ali bin Bahr told us, Isa bin Yunus told us, Uthman bin Hakeem told us, Khalid bin Salama told us, that Abdul-Hameed bin Abdul-Rahman invited Musa bin Talha when he had a wedding celebration for his son, and said, "Abu Isa, what has reached you concerning the salutation upon the Prophet ﷺ?" Musa said, "I asked Zayd bin Kharija about the salutation upon the Prophet ﷺ, and Zayd said, 'I myself asked the Messenger of Allah ﷺ, how should we salute upon you?'" and he related the hadith.Tabarani also narrated it in Al-Kabir (5143) through Uthman bin Hakeem, but it does not mention that Abdul-Hameed bin Abdul-Rahman invited Musa bin Talha, and it contains instead, "We already know how to greet you with peace, so how should we salute you?" and he related it similarly. Nasai also narrated it (1292) through Uthman bin Hakeem, but he abridged it. Its chain is sahih.As for the hadiths on the general merit of the salutation upon the Prophet ﷺ, they will come later in the Book of Supplications.The jurisprudence of this chapter: the hadiths of this chapter indicate the legitimacy of saluting upon the Prophet ﷺ during the prayer at the tashahhud, a matter on which there is no disagreement among the scholars. Rather, the disagreement concerns whether it is obligatory. A group of the companions and the successors, along with the two Imams Shafii and Ahmad, held that it is obligatory, citing his words, "Say." The majority of scholars held that it is not obligatory, since it is not a part of the prayers that the Prophet ﷺ commanded to be performed as we see them.Those who held it obligatory then differed further. Whoever held that there is no distinction regarding the second tashahhud said it is obligatory in both tashahhuds. Whoever held that the first tashahhud is not the place for the salutation upon the Prophet ﷺ, because brevity was prescribed for it, as mentioned in the description of the Prophet's ﷺ prayer, "that when he was in the first two rakats, it was as though he were on hot stones (heated rocks) until he stood," held that it is not obligatory in the first tashahhud. This was narrated by Abu Dawud, Tirmidhi, and Nasai. Tirmidhi said, "Hasan." But the correct view is that it is disconnected, because it comes through the narration of Abu Ubayda from his father Abdullah bin Masud, and Abu Ubayda did not hear directly from his father.They also said, regarding the tashahhud of Abdullah bin Masud, that the Prophet ﷺ said, "then let him choose whichever supplication he likes and supplicate with it," indicating that the first tashahhud does not contain supplications, since its purpose is brevity and haste. However, whoever salutes upon the Prophet ﷺ in the first tashahhud is not to be reproached, because saluting upon the Prophet ﷺ is among the best of devotional acts.Hafiz bin Qayyim devoted two sections in his book Jala Afham to this. The first section concerns the salutation upon the Prophet ﷺ at the end of the tashahhud, and he said, this is the most important and most emphasized instance, and the Muslims have agreed on its legitimacy, though they differed on whether it is obligatory within it. He then cited the evidences of those who prohibited it and those who required it, at length.The second section concerns the salutation upon the Prophet ﷺ in the first tashahhud. He said, "This has been disputed. Shafii, may Allah have mercy on him, said in Al-Umm (1/102) that one salutes upon the Prophet ﷺ in the first tashahhud. This is the well-known view of his school, and it is the later view, though it is only recommended, not obligatory. In his earlier view he said one should not add anything beyond the tashahhud, and this is the narration of Muzani from him. This is also the view of Ahmad, Abu Hanifa, Malik, may Allah have mercy on them all, and others."He then cited the hadiths that Shafii used as evidence for the obligation of the salutation upon the Prophet ﷺ in the first tashahhud, and concluded that what is meant by the salutation upon the Prophet ﷺ in these hadiths and others is the final tashahhud, not the first.I say, as for the hadiths concerning the salutation upon the Prophet ﷺ in the first tashahhud, apart from their weakness, they are not specifically restricted to the first tashahhud. Among these hadiths are the following.1. The hadith of Ibn Umar, who said, the Messenger of Allah ﷺ used to teach us the tashahhud, "The greetings, the good things, the pure things belong to Allah, peace be upon you O Prophet, and the mercy of Allah and His blessings, peace be upon us and upon the righteous servants of Allah, I bear witness that there is no god but Allah alone with no partner, and that Muhammad is His servant and Messenger," then he would salute upon the Prophet ﷺ. Daraqutni narrated it (1330) through several routes from Kharija bin Musab, from Musa bin Ubayda, from Abdullah bin Dinar, from Ibn Umar, and related it. Daraqutni said, "Musa bin Ubayda and Kharija are both daif."2. And the hadith of Burayda, who said, the Messenger of Allah ﷺ said, "Burayda, when you sit in your prayer, do not neglect the salutation upon me, for it is the purification of the prayer, and send greetings of peace upon all the prophets and messengers of Allah, and send greetings of peace upon the righteous servants of Allah." Daraqutni narrated it (1340) through several routes from Saeed bin Uthman Khazzaz, Amr bin Shamir told us, from Jabir, from Abdullah bin Burayda, from his father, and related it. Daraqutni said, "Amr bin Shamir and Jabir Jafi are both daif."3. And the hadith of Ayesha, who said, I heard the Messenger of Allah ﷺ say, "No prayer is accepted without purification and without the salutation upon me." Daraqutni narrated it (1341) by another route from Saeed bin Uthman Khazzaz, Amr bin Shamir told us, from Jabir, who said, Shaybi said, I heard Masruq bin Ajda say that Ayesha said, and he related it. This narration also contains Amr bin Shamir and Jabir Jafi, both daif, as Daraqutni said. Bayhaqi (2/379) alluded to this by saying, "It is narrated on this point from Ayesha as a raised report, but its chain is daif."4. And the hadith of Ibn Masud, from the Messenger of Allah ﷺ, that he said, "When any of you performs the tashahhud in the prayer, let him say, O Allah, send blessings upon Muhammad and upon the family of Muhammad, and bless Muhammad and the family of Muhammad, and have mercy upon Muhammad and the family of Muhammad, as You sent blessings and blessed and had mercy upon Ibrahim and the family of Ibrahim, for You are Praiseworthy and Glorious." Hakim narrated it (1/269), and from him Bayhaqi (2/379), from the hadith of Yahya bin Sibaq, from a man from Banu Harith, from Ibn Masud, and related it. Hakim, after quoting from Ibn Masud that he said, "The man performs the tashahhud, then salutes upon the Prophet ﷺ, then supplicates for himself," said, "This hadith is attributed to Abdullah bin Masud with a sahih chain," and then cited what preceded. But it contains an unnamed man, so how can the chain be called sahih?5. And also from Ibn Masud, who said, the Messenger of Allah ﷺ taught me the tashahhud just as he used to teach us a surah of the Quran, "The greetings belong to Allah, and the prayers, and the good things, peace be upon the Prophet ﷺ and the mercy of Allah and His blessings, peace be upon us and upon the righteous servants of Allah, I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger, O Allah send blessings upon Muhammad and upon the people of his household, as You sent blessings upon the family of Ibrahim, and upon the people of his household, as You blessed the family of Ibrahim, for You are Praiseworthy and Glorious, O Allah bless us together with them, the blessings of Allah and the prayers of the believers upon Muhammad the unlettered Prophet, peace be upon you and the mercy of Allah and His blessings." He said, and Mujahid used to say, when one says the greeting of peace and reaches "and upon the righteous servants of Allah," he has thereby greeted the inhabitants of the heavens and the earth with peace. Daraqutni narrated it (1338) from Ahmad bin Muhammad bin Yazid Zafarani, Uthman bin Salih Khayyat told us, Muhammad bin Bakr told us, Abdul-Wahhab bin Mujahid told us, who said, Mujahid told me, who said, Ibn Abu Layla or Abu Muamar took my hand and said, Ibn Masud taught me the tashahhud and said, just as the Messenger of Allah ﷺ taught it to me, and he related it. Daraqutni said, "Ibn Mujahid is daif in hadith."6. And the hadith of Abdul-Muhaymin bin Abbas bin Sahl Saadi, who said, I heard my father narrate from my grandfather that the Prophet ﷺ said, "There is no prayer for one who has no purification, and no purification for one who does not mention Allah's name over it, and no prayer for one who does not salute upon the Prophet of Allah in his prayer." Hakim narrated it (1/269) and said, "This hadith is not narrated according to the standard of the two of them (Bukhari and Muslim), for neither of them narrated from Abdul-Muhaymin." Dhahabi responded to this, saying, "Abdul-Muhaymin is very weak." Bayhaqi said, "Abdul-Muhaymin is daif and his narrations cannot be relied upon."In summary, none of these hadiths are sound, though taken together they do indicate the salutation upon the Prophet ﷺ in the tashahhud, so let that apply to the final tashahhud. Hafiz bin Qayyim said, "As for the first tashahhud, it is not the place for it, and this is the earlier of Shafii's two views, which many of his followers considered correct, because brevity is prescribed for the first tashahhud." He then quoted, on behalf of those who opposed this view, their statement, "As for what you have cited as evidence from the hadiths, apart from their weakness through Musa bin Ubayda, Amr bin Shamir, and Jabir Jafi, they do not prove the point, because what is meant by the tashahhud in them is the final one, not the first, for the evidences we have already mentioned," Jala Afham (p. 511).I say, the best account that has come in this chapter is what Abu Awana narrated in his Sahih (2060, 2295) from Hasan bin Ali bin Affan, Muhammad bin Bishr told us, who said, Saeed told us, from Qatada, from Zurara bin Awfa, from Saad bin Hisham, who said, I went to Abdullah bin Abbas and asked him about Witr, and he said, "Shall I direct you to the most knowledgeable person on earth?" and he related the hadith.Saad bin Hisham said, I said to Ayesha, "Mother of the Believers, tell me about the Witr prayer of the Messenger of Allah ﷺ." She said, "We used to prepare his tooth-stick and his water for purification at night, and Allah would rouse him at whatever time of the night He wished to rouse him. He would use the tooth-stick and perform ablution, then pray nine rakats, not sitting in any of them except at the eighth, at which he would supplicate to his Lord and salute upon His Prophet, then rise without giving the greeting of peace. Then he would pray the ninth, then give the greeting of peace with a salutation that we could hear, or a salutation that we could hear."This hadith is in Sahih Muslim (746:139), narrated from Muhammad bin Muthanna Anazi, Muhammad bin Abu Adi told us, from Saeed with his chain, and related it at length, containing, "He would not sit in it except at the eighth, at which he would mention Allah and praise Him and supplicate to Him, then rise without giving the greeting of peace," and related it. He also narrated it from Abu Bakr bin Abu Shayba, Muhammad bin Bishr told us, Saeed told us with his chain, and said, he related the hadith with its account, without stating its wording.If Muslim intended the narration of Muhammad bin Muthanna, then it does not contain the salutation upon the Prophet ﷺ in the tashahhud, and if he intended another narration, then it was his practice to mention additions, and since he left it unspecified, it appears that the salutation upon the Prophet ﷺ in the eighth rakat is not present there. So the addition found in Sahih Abu Awana should either be judged as anomalous, since no one among those who described the Prophet's ﷺ night Witr prayer mentioned that he saluted upon the Prophet ﷺ in the first tashahhud, or he did so occasionally rather than consistently, particularly in the night prayer as distinct from the day prayer.