SALAAT UL TASBEEH:-
ASSALAM ALAYKUM WARAHMATULLAHI WABARAKATUHU.
Narrated Tariq: ‘Abdullah said, “The best talk is Allah’s book (Qur’an), and the best guidance is the guidance of Muhammad(P.BU.H).”
SAHIH BUKHARI (Volume 8 Book #73, Hadith #120)
There is indeed the best example for you to follow in the Messenger of Allah (Mohamed saws), for every such person who looks forward to Allah and the Last Day, and remembers Allah much.
(SURAH AL AHZAB 33 VERSE 21)
SALAAT UL TASBEEH :-
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
SALAAT UL TASBEEH IS PRESCRIBED IN ISLAM ?? :-
The scholars (may Allah have mercy on them) differed as to whether Salaat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak). 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).on the other hand albani r.h and other scholar classed them hasan hadeeth….
It should be noted that when there is a difference of opinion, Muslims are obliged to refer to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), as Allaah commanded when He said (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day”
Abu Rafi narrated that :
Allah’s Messenger said to Al-Abbas: “O uncle! Shall I not give to you, shall I not present to you, shall I not benefit you?” He said: “Of course, O Messenger of Allah!” He said: “O uncle! Pray four Rak’ah, reciting in each Rak’ah Fatihatil-Kitab and a Surah. When you are finished your recitation then say: Allahu Akbar, wal-hamdulilah, wa Subhan-Allah, [Wa La Ilaha illallah] ‘Allah is Greatest, and all praise is due to Allah, and Glorious is Allah, [and there is none worthy of worship except Allah].’ fifteen times before you bow. Then bow and say it ten times, then raise your head and say it ten times. Then prostrate [the second time] and say it ten times. Then raise your head and say it ten times before standing. That is seventy-five in every Rak’ah, which is three-hundred in four Rak’ah. If your sins were like a heap of sand then Allah would forgive you.” He said: “O Messenger if Allah! Who is able to say that every day?” He said: “If you can not say it every day then say it every Friday, and if you are not able to say it every Friday then say it every month.” And he did not stop saying that until he said: “Then say it every year.”
SUNAN TIRMIDHI (Vol. 1, Book 3, Hadith 482)
Narrated Abdullah Ibn abbas:
The Apostle of Allah (peace_be_upon_him) said to al-abbas ibn AbdulMuttalib: abbas, my uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not produce for you ten things? If you act upon them, Allah will forgive you your sins, first and last, old and new, involuntary and voluntary, small and great, secret and open. These are the ten things: you should pray four rak’ahs, reciting in each one Fatihat al-Kitab and a surah. When you finish the recitation of the first rak’ah you should say fifteen times while standing: “Glory be to Allah”, “Praise be to Allah”, “There is no god but Allah”, “Allah is most great”. Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should kneel down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostration and say it ten times. Then you should prostrate yourself and say it ten times. Then you should raise your head after prostrating and say it ten times in every rak’ah. You should do that in four rak’ahs. If you can observe it once daily, do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime.
ABU DAWOOD (Book #4, Hadith #1292)
SOME SCHOLAR CLASSED THOSE HADEETH AS HASAN WHILE ON THE OTHER HAND SCHOLAR CLASSED THEM DAEEF,AND THEY DISCUSS THIS ISSUE FURTHER.EVEN IT IS SAHIH THEN THE CONTENT OF HADEETH CHANGE THE FORMAT OF REGULAR PRAYER.WHILE OTHER HAVE CLASSIFIED THE ABOVE HADEETH TO BE “MUDTARIB” (WHICH MEANS SHAKY). :
If reporters (of hadith) disagree about a particular shaikh, or about some other points in the isnad or the text (matan), in such a way that none of the opinions can be preferred over the others, and thus there is uncertainty about the isnad or text, such a hadith is called Mudtarib (shaky)
[Ibn Kathir, Ikhtisar,PAGE. 72.]
Ibn Qudaamah (may Allah have mercy on him) said :-
With regard to Salaat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh about it, and he waved his hand as if dismissing it.
Al-Nawawi (may Allah have mercy on him) said :-
Al-Qaadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salaat al-Tasbeeh is mustahabb, because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it).Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (blessings and peace of Allah be upon him) concerning Salaat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salaat al-Tasbeeh.
Al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said :-
The best of the reports narrated about these prayers is the hadeeth about Salaat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
Majmoo‘ al-Fataawa (11/579).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said :-
What seems more likely to be correct in my opinion is that Salaat al-Tasbeeh is not sunnah, and that the hadeeth about it is da‘eef. This is for several reasons:
*** The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
*** The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
*** None of the imams regarded it as mustahabb.
*** If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the naafil acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (14/327):
FURTHER 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
What should we do if the scholars of hadeeth differ as to whether a hadeeth that has to do with worship is saheeh (sound) or da’eef (weak)?.
There is no difference among the scholars between scholarly differences of opinion as to whether a hadeeth is saheeh or da’eef, and their differences concerning matters of fiqh. That is because the classification of hadeeth as saheeh or da’eef is subject to ijtihaad and the scholars vary in their knowledge of narrators and isnaads of hadeeth. What one of them knows about the circumstances of a narrator may be unknown to others, and what another finds of corroborating reports may not be available to another. So their rulings on a particular hadeeth may differ for these reasons. Sometimes all of them found the biography of a narrator and the isnaads of a hadeeth, but they varied in the rulings as to whether it was saheeh or da’eef according to their own ijtihaad with regard to evaluating the narrator and according to their view as to whether the hadeeth is free of any problems.
Imam al-Tirmidhi said:
The imams differed in classing men (narrators) as da’eef (weak), as they differed in other aspects of knowledge.
Sunan al-Tirmidhi (5/756), Kitaab al-‘Ilal at the end of al-Sunan.
With regard to the Muslim’s attitude towards these differences which occur among scholars with regard to whether a hadeeth is saheeh of da’eef, it is the same attitude as that towards their differences of opinion in fiqh. If he is qualified to distinguish between their opinions, he may decide which of the two rulings concerning one hadeeth he thinks is correct; if he is not qualified to do so, then he should follow the opinion of a scholar (taqleed) and he should accept the verdict of the one who he thinks is more religiously committed and has greater knowledge concerning this matter. He should not be deceived by the fact that he is a faqeeh or scholar of usool or mufassir, rather the one whose verdict of saheeh or da’eef is followed should be prominent in the science of hadeeth, and there is no sin on him if he follows a prominent scholar. If the hadeeth is saheeh according to that scholar and he follows him in that, and it contains a fiqhi ruling, then he must act upon it, but there is no sin on him for not acting upon it if the hadeeth is da’eef.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If the scholars differed concerning it in their fatwas or what is heard in their exhortations and advice, for example, then he should follow the one who he thinks is closer to the truth in his knowledge and religious commitment.
Liqa’ al-Baab il-Maftooh (no. 46, question no. 1136)
Narrated An-Nu`man bin Bashir:
The Prophet said “Both legal and illegal things are obvious, and in between them are (suspicious) doubtful matters. So whoever forsakes those doubtful things lest he may commit a sin, will definitely avoid what is clearly illegal; and whoever indulges in these (suspicious) doubtful things bravely, is likely to commit what is clearly illegal. Sins are Allah’s Hima (i.e. private pasture) and whoever pastures (his sheep) near it, is likely to get in it at any moment.”
SAHIH BUKHARI (Vol. 3, Book 34, Hadith 267)
Nu’man b. Bashir (Allah be pleased with him) reported: I heard Allah’s Messenger (may peace be upon himn) as having said this (and Nu’man) pointed towards his ears with his fingers): What is LAWFUL is EVIDENT and what is unLAWFUL is EVIDENT, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unLAWFUL things, just as a shepherd who pastures his animals round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things God his declaced unLAWFUL are His preserves. Beware, in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart.
SAHIH MUSLIM (Book #010, Hadith #3882)
Narrated Hasan ibn Ali R.A
I have learnt from the Prophet (peace be upon him) and preserved this (in my memory): Leave those things which create doubts in your mind and adopt that which does not create any doubt in your mind.
SUNAN TIRMIDHI (Al-Tirmidhi Hadith 593)
THOSE HADEET ARE DAEEF,MUDTARIB AND THIS PRAYER SHOULD NOT BE OFFERED TO REMAIN ON SAFE SIDE.
ALLAH SWT KNOWS BEST