I have always noticed that whilst most of us al-Hamdulillaah know most of the actions in the prayer, there are many people who have not memorised the Tashahhud and the Salawaat al-Ibraaheemiyyah.
These are the 2 things which are said when sitting after Sajdah (prostrating) in the 2nd and final rak'aat.
The First part is the tashahhud and it is said after the Sajdah in the 2nd Raka'ah for all prayers except for Fajr (as it is only 2 raka'aat).
It is as follows -
At-tahiyyātu lillāhi, was-solawātu wat-toyyibātu. As-salāmu ‘alayka ayyuhan-nabiyyu wa rahmatullāhi wa barakātuh. As-salāmu ‘alaynā wa 'alā ‘ibādillāhis-sōlihīn. Ash-hadu al lā ilāha illallāhu wa ash-hadu anna Muhammadan ‘ab,duhū wa rasūluhIn Arabic without the diacritical (vowel) markingsعليك أيها النَبِيّ
التحيات لله والصلوات و الطيبات السلام عليك أيها النبي و رحمة الله و بركاته السلام علينا و على عباد الله الصالحين
أشهد أن لا اله إلا الله و أشهد أن محمدا عبده و رسوله
With diacritical (vowel) markings
التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ
أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
This second part is known as the Solawāt al-Ibrāhīmiyyah, it is said in the final Raka'ah of prayer for every prayer.
Allāhumma solli ‘alā Muhammadin wa ‘alā āli Muhammadin kamā solayta ‘alā Ib,rāheem wa ‘alā āli Ib,rāheem, innaka Hamīdum-Majīd.
Allāhumma bārik ‘alā Muhammadin wa ‘alā āli Muhammadin kamā bārakta ‘alā Ib,rāhīm wa ‘alā āli Ib,rāhīm, innaka Hamīdum-Majīd
(Arabic to be added later Inshaa'Allaah)
This is one of the ways of saying the Tashahhud which is perhaps the most common and easiest. However there are many narrations in which the Prophet used variations, most of which are longer than the one shown. It does not matter which form you use, as long as it has been authentically narrated from the Prophet.
For those who do not know the tashahhud, it might help to start with this, and once you have perfected it and adjusted to it well you have the option to increase in your reward and learn the others, as well as the optional du'aa which may be recited after the tashahhud.
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29-Feb-2008 06:05 PMIl futuro appartiene all'Islam
01-Mar-2008 12:32 AM
BarakAllaahu Feek. I didn't notice that, lemme change it Inshaa'Allaah.Il futuro appartiene all'Islam
01-Mar-2008 07:54 PM
actually i have learn recently that you are suppose to say ibrahimeya in middle of prayer as well.
i will try to see the book where it says that and see what evidence did it use then post it in sha'allah.
01-Mar-2008 08:07 PMWhat should be recited when sitting for the first tashahhud?
I would like you to clarify how to say the tashahhud in the salaah that contains three and four raka’at. I mean do I have to say the whole tashahhud in the second raka’ah? Please provide the answer with the evidences from the Quran and Sunnah.
Praise be to Allaah.
The first tashahhud in a three- or four-rak’ah payer is obligatory according to the more correct of the two scholarly views. This has been explained in the answer to question no. 65847.
There are various versions of the tashahhud, some of which may be seen in the answer to question no. 98031.
The scholars differed as to whether it is prescribed to send blessings on the Prophet (peace and blessings of Allaah be upon him) after reciting the first tashahhud. There are two views:
1 – That blessings should be sent on the Prophet (peace and blessings of Allaah be upon him). This is the view of al-Shaafa’i (may Allaah have mercy on him) and he said that one who does not do it should do the prostration of forgetfulness (sujood al-sahw). The view that it is prescribed was also favoured by Ibn Hazm in al-Muhalla (2/302).
Al-Shaafa’i said in al-Umm (1/228):
Tashahhud and blessings on the Prophet (peace and blessings of Allaah be upon him) in the first tashahhud of every prayer except Fajr are two tashahhuds, first and second. If a person omits the first tashahhud and sending blessings on the Prophet (peace and blessings of Allaah be upon him) in the first tashahhud by mistake, he does not have to repeat (the prayer) but he has to do the prostration of forgetfulness for forgetting it.
This view was also favoured by Shaykh ‘Abd al-‘Azeez ibn Baaz and al-Albaani (may Allaah have mercy on them). See: Majmoo’ Fataawa Ibn Baaz (11/201) and Kitaab al-Salaah by al-Albaani (p. 145).
2 – That he should only recite the tashahhud as far as the Shahaadatayn, and not add the blessings on the Prophet (peace and blessings of Allaah be upon him). This is the view of the majority of fuqaha’, and was favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
It says in al-Mawsoo’ah al-Fiqhiyyah (12/39):
The majority of fuqaha’ are of the view that the worshipper should not add blessings on the Prophet (peace and blessings of Allaah be upon him) to the tashahhud in the first tashahhud. This is the view of al-Nakha’i, al-Thawri and Ishaaq.
The Shaafa’is are of the view that it is mustahabb to recite the blessings on the Prophet (peace and blessings of Allaah be upon him), and this is the view of al-Sha’bi.
But when a person sits at the end of his prayer, there is no difference of opinion among the fuqaha’ that it is prescribed to send blessings on the Prophet (peace and blessings of Allaah be upon him) after the tashahhud. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)said in al-Sharh al-Mumti’ (3/225):
It is not mustahabb to send blessings on the Prophet (peace and blessings of Allaah be upon him) in the first tashahhud; this is what may be understood from the Sunnah, because the Prophet (peace and blessings of Allaah be upon him) taught Ibn Mas’ood and Ibn ‘Abbaas this tashahhud only, and Ibn Mas’ood said: We used to say before the tashahhud was enjoined on us, and he mentioned the first tashahhud only, and did not mention blessings on the Prophet (peace and blessings of Allaah be upon him) in the first tashahhud. If it was Sunnah then the Messenger (peace and blessings of Allaah be upon him) would have taught it to them in the tashahhud.
As for their saying “O Messenger of Allaah, we know how to send salaam upon you, but how should we send blessings upon you when we send blessings upon you in our prayer?” this was a question about how to do it, and it does not mention when to do it. There is a difference between specifying when and specifying how. Hence Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad: It was the way of the Prophet (peace and blessings of Allaah be upon him) to shorten this tashahhud. Then he mentioned the hadeeth which says “it was as if he was sitting on a radaf” i.e., a heated stone, because it was so quick. Even though there is some weakness in the isnaad of this hadeeth, this is what may be understood from the Sunnah, i.e., one should not do any more than that. In Saheeh Ibn Khuzaymah it says that the Messenger (peace and blessings of Allaah be upon him) used to recite the tashahhud in this sitting but he did not say du’aa’. Despite that, if someone sends blessings on the Prophet (peace and blessings of Allaah be upon him) in this place, we would not denounce him, but if he asked us which is better, we would say that limiting it to the tashahhud only is better, but if he sends blessings on the Prophet (peace and blessings of Allaah be upon him), he should not be told not to do that, because it is additional goodness and there is a possibility that it is correct, even though the view that sending blessings on the Prophet at that point in the prayer is weak.
And Allaah knows best.
Islam Q&AIl futuro appartiene all'Islam
01-Mar-2008 10:11 PM
ok i found the book and the shiekh haven't mentioned any evidence in regard of this issue. he just said it's a common mistake to say tashahud without ibrahimeya.
01-Mar-2008 10:17 PM
Does anybody know of any `Aalim who says that the Ibrahimiyyah is a Rukn (pillar) of the prayer in the first Tashahhud? That would indeed make things more interesting.
As stated the majority are of the view that it should not be said in the first tashahhud, and it seems that those who say it should do not say it is a must (as judging by their books that I checked).Il futuro appartiene all'Islam