Preferred wordings for Tashahhud

By T. Zaman
24 Rabi II 1437 | 4 February 2016

The wordings of tashahhud in salah differ slightly in the narrations with the reports of Hadrats Umar, Abdullah b. Mas’ud, and Abdullah b. Ibn Abbas (may Allah Almighty be pleased with them) considered the clearest. If one were to read any of these it would be permissible1. However, the schools differ as to which is the most preferred form of tashahhud of the three.

Imam Abu Hanifah2 and Imam Ahmad b. Hanbal3 (may Allah Almighty be pleased with them) give preference to the narration of Hadrat Abdullah b. Mas’ud (may Allah Almighty be pleased with him) as it is considered the most authentic4, consistent5 (asah and athbat) and in line with the practice of majority of the ahlul ilm amongst the sahabah. He relates:

التحيات لله و الصلوات و الطيبات، السلام عليك أيها النبي و رحمة الله و بركاته، السلام علينا و على عباد الله الصالحين أشهد أن لا إله إلا الله، و أشهد أن محمدا عبده و رسوله

Imam Shafi’i6 (may Allah Almighty have mercy upon him) gives preference to the narration of Hadrat Abdullah b. Abbas (may Allah Almighty be pleased with him) as he considered it the most comprehensive. He relates:

التحيات المباركات الصلوات الطيبات لله، سلام عليك أيها النبى و رحمة الله و بركاته، سلام علينا و على عباد الله الصالحين، أشهد أن لا إله إلا الله و أن محمدا رسول الله

Imam Malik Bin Anas7 (may Allah Almighty have mercy upon him) gives preference to the narration of Hadrat Umar b. Khattab (may Allah Almighty be pleased with him) as he mentioned it in the pulpit (minbar) and none in the congregation objected. His relates:

التحيات لله الزاكيات لله الطيبات الصلوات لله السلام عليك أيها النبى و رحمة الله السلام علينا و على عباد الله الصالحين أشهد أن لا اله الا الله و أشهد أن محمدا عبد الله و رسوله

Read Fath al-Mulhim for more detail8.

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[1] The great Hanafi scholar Allm. Ibn Nujaym in Bahr suggests that to read any other al-tahiyyat other than the one reported by Hadrat Abdullah b. Mas’ud is Makruh Tahrimi. However, this is not so as Imam Muhammad in Muwatta indicates it is permissible and this is the position of the majority of the Ahnaf (See Fath al-Mulhim v. 2 p. 311).

[2] Imam Quduri. 2008. Mukhtasar Al-Quduri. Maktabah al-Bushra; Pakistan p. 76

[3] Ibn Qudama. al-Mughni.

[4] See Sunan Tirmidhi

[5] Hadrat Abdullah b. Mas’ud did not used to like to add or decrease any words of the tahiyyat, hence, his reported form is consistent throughout.

[6] al-Umm li Imam al-Shafi’i. 2001. Dar Al-Wafa; Egypt

[7] Imam Maalik bin Anas & Sahnun (ed). al- Mudawwanah al-Kubrah. v. 1 p.143

[8] Usmani, Allm. Shabbir Ahmad. 2006. Fath al-Mulhim. Darul Ihya al-Turath al-Arabi; Beirut, Lebanon. v. 3 pp. 310-312