Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/152)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

contains distinct phrases, whereas Ibn Abbās’s tashahhud forms a single phrase.”1 Thus, each phrase in the hadith of Ibn Masūd constitutes an independent expression of praise because of the conjunction “and” in the words, “All greetings belong to Allah, and all prayers, and all good things.” Were the conjunction omitted, the words that follow would qualify what precedes them. The hadith of Ibn Masūd therefore explicitly contains multiple expressions of praise, making it preferable and more complete.

Moreover, this is the wording widely known among many scholars, and, in terms of its chain of transmission, it is the most authentic report on this subject. Al-Tirmidhī (may Allah have mercy on him) said: “The hadith of Ibn Masūd has been transmitted from him through several routes. It is the most authentic hadith reported from the Prophet (may Allah bless him and grant him peace) concerning the tashahhud, and it was adopted by most scholars among the Companions of the Prophet (may Allah bless him and grant him peace) and the succeeding generation of the Followers.”2.

In any event, using this wording or any of the other reported forms of the tashahhud is correct and permissible.

The words “all greetings” encompass every form and manner of veneration—including bowing, prostration, humility, submission, reverence, and contrition. All of these belong to Allah alone, who has no partner; they are His by ownership and by right.

The words “and all prayers” have been interpreted as referring to the prescribed prayer that includes bowing and prostration. They have also been interpreted as referring to supplication, since prayer linguistically means supplication. All of this belongs to Allah: every prayer is for Allah, and none of it may be directed to anyone else; supplication is likewise for Allah and may not be directed to anyone besides Him.

The words “and all good things” refer to every good word and every good deed. They all belong to Allah and are means of drawing near to Him; none may be offered as a means of drawing near to anyone besides Him. For He

(1) *Kitāb al-Salāh* (The Book of Prayer), p. 211. (2) *Sunan al-Tirmidhī*, vol. 2, p. 82.

يتضمَّن جُملاً متغايرة، وتشهُّد ابن عباس جملةٌ واحدة"١، فتكون كلُّ جملة في حديث ابن مسعود ثناءً مستقلاًّ لوجود الواو في قوله: "التحيَّات لله والصلوات والطيبات" بخلاف ما إذا حذفت فإنَّها تكون صفة لما قبلها، فتعدُّد الثناء في حديث ابن مسعود صريحٌ، فهو أولى وأكمل. ثم إنَّه هو المشهور بين كثير من أهل العلم، ومن حيث الإسناد هو أصحُّ ما ورد في هذا الباب، يقول الترمذي ﵀: "حديث ابن مسعود قد روي عنه من غير وجه، وهو أصح حديث روي عن النَّبِيّ ﷺ في التشهد، والعمل عليه عند أكثر أهل العلم من أصحاب النَّبِيّ ﷺ ومَن بعدهم من التابعين"٢. وعلى كلٍّ فإنَّ العمل به أو بغيره من التشهدات الواردة كلُّ ذلك حقٌّ وسائغ. قوله: "التحيات" جمع تحية والمراد التعظيمات بكافة صِيَغها وجميع هيئاتها من ركوع وسجود وذلِّ وخضوع، وخشوع وانكسار، كلُّ ذلك لله وحده لا شريك له، وهي له سبحانه ملكاً واستحقاقاً. وقوله: "والصلوات" قيل المراد به الصلاة الشرعية ذات الركوع والسجود، وقيل المراد الدعاء؛ فإنَّ معنى الصلاة لغة الدعاء، وكلُّ ذلك لله فالصلاة كلُّها لله، فلا يُصرف شيء منها لغيره، والدعاء لله فلا يصرف شيء منه لأحد سواه. وقوله: "والطيبات" جمع طيبة، والمراد الأقوال الطيبات والأعمال الطيبات كلها لله، يُتقرب بها إليه، ولا يُتقرَّب بشيء منها لأحد سواه، فهو

١ كتاب الصلاة (ص:٢١١) . ٢ سنن الترمذي (٢/٨٢) .