COUNTING OF TASBIHAAT (REMEMBRANCES)


Hadith & Seerah, The Teachings of the Holy Prophet, The Ways of the Prophet (SAWS) / Sunday, May 2nd, 2010

Since the tasbihat are required to be said in given numbers, there are two ways of counting. One method is counting by a rosary and the other is to count on fingers. Counting on fingers is borne out by the Prophet himself i.e. he has directed to do so as well as he himself has done like that. As such counting on fingers is more meritorious. [Aurad -e- Rehman]

COUNTING ON FINGERS

It has been narrated that ALLAH’s Messenger (SallAllahu Alaihi Wa Sallam) said, “Apply yourselves to glorifying ALLAH, saying There is no god but He, and declaring His holiness and count them on your fingers, for they will be questioned and asked to speak, and do not be negligent and so be deprived of mercy”. [Mishkat]

It has been narrated in traditions that the Prophet (SallAllahu Alaihi Wa SalIam) used to urge upon his companions to be careful about the number of times they say takbeer taqdis and tahliland to count them on fingers. He used to say that on the Day of Judgement, the fingers will be questioned and they will the testify the number of times, takbeer, taqbis and tahlil was said. [Shamail-e-Tirmizi, Husn-e-Haseen]

Hadrat ‘Abdullah-ibn’-Umar (Radi allaahu talha anhu) narrated that he saw the Prophet saying tasbihat on the fingers of the right hand. [Samail-e-Tarmizi, Husn-e-Haseen]

It should be noted that the supplications and azhkar (rememberance) such as mentioned above reported in various traditions should be said soon after the Salaah without any interval. Interval means occupying one self with something other than rememberance of ALLAH. Thereis, however, no harm if one remains silent for a short while unless this silence is taken to be too much. As such whatever is recited on the lines mentioned above shall be treated as having being soon after the Salaah. A question arises whereas to whether the offering of Sunat-e-Muakkadah immediately after a fard (Obligatory) Salaah cause interval between the fard (obligatory) Salaah and the above mentioned ayah and azkar or not. This question is of no consequence as it is obvious that this does not constitute a discontinuity. So far as the prescription appearing in certain traditions in concerned, viz to recite certain adiya and azkar immediately after the Salaah, its implication is not that they must be adjoined to the fard (obligatory) Salaah, but that its proper timing is after the Sunnat-e-Muakadah following the fard (obligatory) Salaah, and if there is no sunnat-e-muakadah Salaah after the fard (obligatory) Salaah, it is appropriate that the adiya and azkar be recited soon after the fard (obligatory) Salaah. In certain traditions it occurs that interruption between fard and sunnat-e-muakadah by means of adiya and azkar is optional, though it is preferable to confine the interruption by a short dua and zikr, and to recite long adiya and azkar after sunnat-e-muakadah. It is not borne out by the traditions of the Prophet that he regularly said dua or zikr like ayat-ul-Kursi (Throne verse) or other tasbihat between the fard and sunnat-i-muakkadah Salaah. Doing so off and on is besides the point. This discussion is based on regular practice and punctuality.

In brief, so far as Zuhar Salaah, Maghrib Salaah and Isha Salaah are concerned, dua and azkar should be said soon after the salutation and short dua by the Imam as these Salaah have sunnat-i-muakkada in conjunction with the fard, Salaah. Interruption for dua/azkar is makruh (undersirable). After finishing Asr Salaah, and Fajr Salaah, there is no harm if he continues to sit facing Qiblah for quite some time. [Madarijun Nubuwah]

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