For Those Who Acquire Knowledge

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

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Shawwal 19, 1447/April 07, 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