[quote]thanks Muslima_119. I knew that. I was just making the observation that i know that those who consider it bidah do it only if they say it in congregation
say it (is bidah) only if they do it in congregation*
Hope you get that now, Sister Muslimah_119.
Wassalam
Q. I have learn't that there is great controversy regarding the authenticity of the Ahadith about Salatu-Tasbeeh. Kindly comment on its authenticity.
A: The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very much encouraged.
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 narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity.
� 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 al-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)
� Allaamah Munzhiri (RA) mentions many Muhadditheen have accepted it's authority from among them are: Imaam Abu-bakr al-Ajurriy, Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri), Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri), Imaam Abu-Dawud and Imaam Haakim. (Targheeb vol.1 pg.468)
� Allaamah Suyyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are: Abu-Sa'eed al-Sam'aaniy, Khateeb al-Baghdaadiy, Hafiz ibn-Mandah, al-Bayhaqi, al-Subkiy, al-Nawawiy, ibn al-Salah, Abu-Musa al-Madiniy, al-Alaaeiy, Siraaj-ud-Deen al-Bulqiniy, al-Zarkashiy and a few others. (al-Laalil Masnoo'ah vol.2 pg.40)
The following list of Muhadditheen is of those who have written detailed articles on this matter:
1) Imaam al-Daraaniy (r.a.),
2) Imaam Abu-Musa al-Madiniy (r.a.),
3) Hafidh ibn Mandah (r.a.),
4) Hafidh ibn Naasirud-Deen ad-Dimishqiy (r.a.),
5) 'Allamah al-Suyyooti (r.a.) and
6) Imaam Ibn Tuloon (r.a.) and others.
� Imaam al-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)
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-Mahalliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazzaaliy, Imaam Raafi'ee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam al-Nawawiy pg.242)
Khateeb Baghdaadiy (RA), states that there is no reason for not being permissible.
Haafidh ibn Hajar (RA) has mentioned a quotation from Imaam Maalik 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, Hafidh ibn Hajar (RA) has stated that he had reserved 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 and that it has been established authentically. This is in view of the fact that a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence) have accepted it.
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
Mohammed ibn Haroon Abassomer
(Taken from the at-Talib blog)
This cannot be undone and I am sure it will be greatly appreciated.
Please wait...
