For Those Who Acquire Knowledge

For Those Who Acquire Knowledge "When you know a thing, to hold that you know it; and when you do not know a thing, to allow that yo

04/15/2026

A Detailed Explanation of the Tashahhud: Invocations Made in the Final Jalsah (Sitting) of Ṣalāh Series: Part 2

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

A detailed explanation on the manner in which to perform the tashahhud as well as the meanings behind what is said.

Interpretation of the Tashahhud and Subsequent Invocations

The Interpretation of “And Goodness” (Wa-al-Ṭayyibāt – وَالطَّيِّبَاتُ)

This word has two different contextual meanings:

That which is related to Allāh

That which relates to the actions of the servant

To Allāh belongs the greatest attributes of goodness, His actions and speech both being at the very pinnacle of goodness. As the Prophet (صلى الله عليه وسلم) said: “Indeed Allāh is good and accepts only that which is good”.5 That is, everything He says is good, everything He does is good, and He may only be described with goodness. For His goodness is comprehensive of every aspect of Him—His essence, attributes, and actions.

The actions of His servants—whether verbal or physical—which are acceptable before Him are also only the good among them. For the One who is good is above being presented with that which is not also good, and only accepts actions of goodness. As the Most High said:

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ

“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)”.
(Al-Nūr, 24:26)

Such is the way of Allāh—the Exalted in Might. So are you—O praying person—cognizant of these meanings when you utter these words in prayer? Or do you say them intending it only as a form of Allāh’s remembrance and commemoration? Most people are upon the latter—mindless upon saying “wa-al-ṭayyibāt” that Allāh’s goodness extends to His essence, attributes, actions and speech, and that only actions and statements of goodness from His creation are acceptable or befitting before Him.

The opposites of goodness are two: that which is bad and that which may not be ascribed to good or bad. To Allāh belong the highest of attributes:

وَلَهُ الْمَثَلُ الْأَعْلَىٰ

“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him)”.
(Al-Rūm, 30:27)

Therefore, there cannot exist among the attributes, actions, or statements ascribed to Allāh that which is considered neither good or bad. Rather, all His actions, statements, and attributes are considered to be wrought with goodness only. As for that which emanates from the creation, it may be good, bad, or neither. However, which type of action ascends to Allāh and is raised unto Him? The answer:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

“To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allāh unless and until they are followed by good deeds)”.
(Fāṭir, 35:10)

Thus, the servant’s actions that are not considered good remain on earth, never ascending to the heavens.

Endnotes:

[5] Authentic: narrated by Muslim: 1015.

Source: Al-Sharḥ al-Mumtiʿ 3:144-200
Translated by: Riyāḍ al-Kanadī
By Troid

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Shawwal 27, 1447/April 15, 2026

04/14/2026

A Detailed Explanation of the Tashahhud: Invocations Made in the Final Jalsah (Sitting) of Ṣalāh Series: Part 2

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

A detailed explanation on the manner in which to perform the tashahhud as well as the meanings behind what is said.

Interpretation of the Tashahhud and Subsequent Invocations

The Interpretation of “All Greatness” (Al-Taḥiyyātu Lillāhi – التَّحِيَّاتُ لِلهَ)

“Al-taḥiyyātu” is the plural form of the word ‘taḥiyyah’ in Arabic which means to proclaim, recognise or acknowledge greatness. Therefore, any word that denotes greatness may be referred to as a form of taḥiyyah. The word is pluralised here in order to be inclusive of all forms of taḥiyyah. The addition of the ‘al-’ (or ‘the’ [definite article]) prefix here indicates generality and comprehensiveness. That is, every legitimate form of proclaiming greatness belongs to Allāh. The lām [in ‘lillāhi’ or ‘for Allāh’] denotes that all forms of greatness belong to Him and He alone is most deserving of it. For there are none deserving of being ascribed to greatness regardless of circumstance, conditions, or caveats besides Allāh. Thus, none should be ascribed to greatness in this way besides Him, although there is nothing wrong with a person sending his taḥiyyah [here a form of salutation or greeting] to another person. As Allāh—the Most High—said:

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally”.
(Al-Nisāʾ, 4:86)

However, attributing complete, perfect, general greatness is for Allāh—the Exalted in Might— alone.

[Q]: Is Allāh in need of us ascribing greatness to Him?

[A]: Of course not. However, He is most deserving of this greatness. Thus, I ascribe greatness to Him out of my own need, not His need. The resultant goodness of this ascription is for the servant, as the Most High said:

إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ

“If you disbelieve, then verily, Allāh is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you.”
(Al-Zumar, 39:7)

The Interpretation of “And all Prayers” (Wa-al-Ṣalawātu – وَالصَّلَوَاتُ)

All forms of prayer are directed towards Allāh alone. This word (ṣalawātu) is comprehensive of all forms of worship that fall under the general term of ṣalāh4. All forms of prayer are for Allāh in truth, and He is most deserving of it. None other than Him could ever deserve a portion of it, nor would directing it to other than Allāh be in truth. Just as all invocations are made to Him alone in truth, and He is the only deity deserving of being invoked. As the Most High said:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord said: ‘Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’”
(Ghāfir, 40:60)

This is, therefore, comprehensive of all forms of ṣalāh—whether obligatory or supererogatory—and all forms of invocation.

Endnotes:

[4] Translator note: The word ‘ṣalāh’ in Arabic is used generally to refer to the ritual prayer(s) but linguistically it refers to any form of invocation.

Source: Al-Sharḥ al-Mumtiʿ 3:144-200
Translated by: Riyāḍ al-Kanadī
By Troid

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Shawwal 26, 1447/April 14, 2026

04/14/2026

A Detailed Explanation of the Tashahhud: Invocations Made in the Final Jalsah (Sitting) of Ṣalāh Series: Part 1

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

A detailed explanation on the manner in which to perform the tashahhud as well as the meanings behind what is said.

Pointing the Index Finger While Reciting the Tashahhud

Whilst in the jalsah for tashahhud1, one should point upwards with his index finger while reciting the invocations and remembrances attributable to this position. This finger is termed ‘sabbābah’ in Arabic. It was named thus because it is the finger one points with when they curse or insult another [termed ‘sabb’ in Arabic]. This finger may also be referred to as ‘sabbāḥah’ because with it one glorifies Allāh—the Exalted in Might [termed ‘tasbīḥ’ in Arabic].

Pointing with one’s finger in tashahhud should be done upon the dhikr (remembrance) of Allāh. Although the jurists have differed with one another concerning what constitutes remembrance in this position. Among them are those who claim it is to make specific mention of Allāh. While others allege that pointing is only applicable to remembering Allāh specifically with the tashahhud [i.e. when stating “Lā ilāha illá Allāh”]. Based on this opinion, a person would point only once during the entire tashahhud.

Such is the difference between the jurists. However, the Sunnah proves that one should point with his finger only when invoking Allāh (specifically) in this position. As the wording of the ḥadīth: “He (صلى الله عليه وسلم) would move his finger, invoking Allāh with it”.2 Despite this, there are other narrations that address this matter, some of them confirm the movement of this finger during the tashahhud while others negate it3. Commensuration of these narrations is quite simple. As for the aḥādīth that negate this movement, they may be interpreted as referring to continuous, indiscriminate movement of one’s finger. As for the narrations that confirm this movement, they may be interpreted as referring to its movement during invocation such that with every invocation that is recited in this position, one raises his finger as an acknowledgement and recognition of the highness of the One being invoked.

The Specific Times To Raise One’s Finger in the Tashahhud

The specific times to raise one’s finger in the tashahhud are as follows:

التَّحِيَّاتُ لِلهَ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا، وَعَلَى عِبَادِ اللهِ الصَّالِحِين، أَشْهَدُ أَن لَا إِلهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُه، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيم، وَعَلَى آلِ إِبْرَاهِيم، إِنَّكَ حَمِيدٌ مَجِيد، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ
مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيم، وَعَلَى آلِ إِبْرَاهِيم، إِنَّكَ حَمِيدٌ مَجِيدٌ، أَعُوذُ بِاللهِ مِنْ عَذَابِ جَهَنَّم وَمِنْ عَذَابِ الْقَبرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّال

Al-Taḥiyyātu lillāhi wa-al-ṣalawātu wa-al-ṭayyibāt, al-salāmu ʿalayka ayyuha al-nabīyu (point) wa-raḥmatullāhi wa-barakātuhu, al-salāmu ʿalaynā (point) wa-ʿalá ʿibādi Allāh al-ṣāliḥīn, ash-hadu an lā ilāha illá Allāh wa ash-hadu anna Muḥammadan ʿabduhu wa-rasūluhu, Allāhumma ṣalli ʿalá Muḥammadin (point) wa-ʿalá āli Muḥammadin kamā ṣallayta ʿalá Ibrāhīm wa-ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd, Allāhumma bārik ʿalá Muḥammadin (point) wa-ʿalá āli Muḥammadin kamā bārakta ʿalá Ibrāhīm wa-ʿalá Ibrāhīm, innaka Ḥamīdun Majīd. Aʿūdhu billāhi min ʿadhābi jahannam (point), wa min ʿadhāb al-qabr (point), wa min fitnat al-maḥyā wa-al-mamāt (point), wa min fitnat al-masīḥ al-dajjāl (point).

All greatness, prayers, and goodness belong to Allāh. May the peace, mercy and blessings of Allāh be upon you O Prophet (point). May the peace of Allāh be upon us (point), and every righteous slave of Allāh. I testify that there is nothing worshipped in truth except for Allāh, and I testify that Muḥammad (صلى الله عليه وسلم) is His servant and Messenger. O Allāh! Mention Muḥammad (صلى الله عليه وسلم) and his followers with praise [in the highest assembly] (point) just as you have similarly mentioned Ibrāhīm and his followers with praise [in the highest assembly], for—indeed—You are the All-Praiseworthy, the All-Glorious. O Allāh! Bless Muḥammad (صلى الله عليه وسلم) and his followers (point) just as You have similarly blessed Ibrāhīm and his followers, for—indeed—You are the All-Praiseworthy, the All-Glorious. O Allāh! Indeed, I seek refuge in You from the punishment of Jahannam (point), the punishment of the grave (point), the trials and tribulations of living and dying (point), and from the trial of the Dajjāl, the [false] Messiah (point).

In this way, one points as he invokes Allāh, pointing upwards to indicate the highness of the One being called upon. This practice is closer to the Sunnah.

Placement of One’s Left Hand in the Tashahhud

While in tashahhud, one’s left hand should be spread out on one’s left thigh, saying the aforementioned invocation upon the tongue, contemplating its meanings with one’s heart.

Endnotes:

[1] Tashahhud: the final sitting position occurring at the end of the ṣalāh in which one says the tashahhud or the testification that there is nothing worshipped in truth except for Allāh and Muḥammad (صلى الله عليه وسلم) is His servant and Messenger.
[2] Authentic: narrated by al-Nasāʾī: 889 and graded authentic by Shaykh al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd: 717.
[3] Authentic: narrated by Abū Dāwūd: 989. Although the addition being alluded to here of “he (صلى الله عليه وسلم) would point with his finger when invoking Allāh, but would not move his finger” was graded weak [or Shāẓ] by Shaykh al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd: 909.

Source: Al-Sharḥ al-Mumtiʿ 3:144-200
Translated by: Riyāḍ al-Kanadī
By Troid

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Shawwal 25, 1447/April 13, 2026

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Shawwal 19, 1447/April 07, 2026

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04/05/2026

Why Do We Imply that ‘All’ Praise Is for Allāh in al-Fātiḥah, 1:2

Imām Muḥammad ibn Jarīr al-Ṭabarī

An explanation of the significance of the addition of the article (ال) at the beginning of Sūrah al-Fātiḥah.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praises be to Allāh, the Lord of the worlds (for His perfect attributes and benevolent and just actions).
[Al-Fātiḥah, 1:2]

[Q]: Why is the understanding of “all praise” through the addition of the article (ال) added to the term “praise” (حمد) in the beginning of Sūrah al-Fātiḥah? Should we not simply understand it as it is precisely worded: ‘Praise be to Allāh, the Lord of the worlds.’

[A]: There is an underlying meaning in the addition of All of to “the praise” that is not achieved if someone were to merely utter ‘Praise be to Allāh’ without meaning ‘All of the praise.’ This addition to the word praise (ḥamd) is indicative of absolutely and entirely all praise and thanks being for Allāh [alone]. However, if we were to remove ‘all’ from the sentence, it would indicate simply the praise of the praiser himself being dedicated to Allāh, rather than all forms of praise.

As the literal meaning of the saying: ‘Praise be to Allāh’ is simply ‘I praise Allāh a great form of praise.’

This is not the [same] meaning as saying: ‘All praises be to Allāh, the Lord of the worlds ,’ as this [sūrah] is the Mother of the Qurʾān.

Rather, the complete interpretation of the phrase is as we have described; that all forms of praise are for Allāh, for He is the only One who Has the right to be worshipped [Oneness of Divinity], and [He is the only One who Has] bestowed bounties on His creation [Oneness of Lordship]. For His bounties are unparalleled, whether they be related to the religion or worldly life, the temporal or the everlasting.

Source: Tafsīr al-Ṭabarī 1:138-9
Translated by: Riyāḍ al-Kanadī

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Shawwal 17, 1447/April 05, 2026

04/04/2026

Which Occupation Should the Muslim Seek?

Imām ʿAbd al-Raḥmān al-Saʿdī

Advice to the Muslim regarding which occupations are most beneficial.

Imām ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī (d. 1376 AH) said:

If it is asked: What is the very best and most fruitful occupation?

We reply: The people of knowledge have differed concerning this—from them are those who favour farming and tilling [the land], and among them are those who favour buying and selling, and others favour craftsmanship, carving, and its like.

All [of these scholars] have well-presented arguments. However, it is this ḥadīth that completely settles this discussion. It is his (ﷺ)’s saying:

‘Aspire and strive towards that which is beneficial to you, and seek Allāh’s aid.’

The beneficial [occupations] are well-known, except that it differs according to the conditions [of man] and their respective abilities. Thus, amongst people are those of whom farming and tilling is the most favourable with respect to them, just as amongst people are those of whom buying, selling, and manufacturing products within their expertise is better for them. So the best of all these and other occupations are the ones that offer the most benefit [to mankind].
So may the peace and blessings of Allāh be upon the [Prophet] who has been given the deepest, most beneficial of speech.

Source: Bahjah Qulūb al-Abrār: 44-5
Translated by: Riyāḍ al-Kanadī

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Shawwal 16, 1447/April 04, 2026

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