Ibn Hamid said: I saw some of our companions say: If one omits a waw (the letter 'and') or a letter, he must repeat the prayer, because of the statement of al-Aswad: 'We used to memorize it from Abdullah just as we would memorize the letters of the Quran.' The first view is sounder for what we have mentioned, and the statement of al-Aswad indicates that it is more appropriate and better to bring it forth with its [exact] wording and letters, which is what we mentioned as being the preferred view. It also indicates that Abdullah used to grant concessions in replacing some words of the Quran, so the tashahhud is even more deserving of this. It has been narrated from him that a man was reciting to him: {Indeed, the tree of Zaqqum (43) is food for the sinful (44)}, and he would say: 'Food for the orphan' (ta'am al-yathim). Abdullah said to him: 'Say: food for the wicked' (ta'am al-fajir). As for that upon which all the tashahhud versions have converged, it is mandatory to perform it, and this is the school of al-Shafi'i.
Section: It is not recommended to add to this tashahhud, nor to lengthen it, and this was stated by al-Nakha'i, al-Thawri, and Ishaq. From al-Sha'bi, it is narrated that he saw no harm in invoking blessings upon the Prophet (peace and blessings of Allah be upon him) within it. al-Shafi'i said the same. It is narrated from Umar that whenever he performed the tashahhud, he said: 'In the name of Allah, the best of names.' From Ibn Umar, it is narrated that he would use the basmala (saying 'in the name of Allah') at the beginning of it, and he said: 'I added to it: He is One, with no partner.' He also permitted making supplication within it with whatever came to his mind. Ayyub, Yahya ibn Sa'id, and Hisham held the opinion of Umar regarding the naming [the basmala]. Jabir narrated: 'The Messenger of Allah (peace and blessings of Allah be upon him) used to teach us the tashahhud just as he would teach us a surah from the Quran: "In the name of Allah, the salutations are for Allah."' He mentioned the tashahhud like the tashahhud of Ibn Mas'ud, [adding]: 'I ask Allah for Paradise and I seek refuge in Allah from the Fire.' Narrated by al-Nasa'i and Ibn Majah (11). Malik said: That is permissible. Ibn Abbas heard a man saying: 'In the name of Allah,' so he rebuked him. This is the opinion of Malik, the people of Medina, Ibn al-Mundhir, and al-Shafi'i. It is the correct view because of what was narrated by Ibn Mas'ud, that the Prophet (peace and blessings of Allah be upon him) used to sit in the first two rak'ahs
(8) The 'waw' was omitted from [manuscript] M. (9) Surah al-Dukhan, 43, 44. (10) In M: "al-yathim" (the orphan). It is similar in al-Durr al-Manthur 6/32. What is here is closer to the narrative of the man's pronunciation, because he cannot realize the hamza. (11) Narrated by al-Nasa'i, in: The Chapter on another type of tashahhud, from the books of al-Tatbiq and al-Sahw. al-Mujtaba 2/194, 3/37. And Ibn Majah, in: The Chapter on what has been narrated concerning the tashahhud, from the Book of Establishing Prayer. Sunan Ibn Majah 1/292.
ابْنُ حَامِدٍ: رأيْتُ بعضَ أصحابِنَا يقولُ: لو تَرَكَ واوًا أوْ حَرْفًا أعادَ الصَّلَاة؛ لقولِ الأسْوَدِ: فَكُنَّا نَتَحَفَّظُهُ عَنْ عَبْدِ اللهِ كَمَا نَتَحَفَّظُ حُرُوفَ القُرْآنِ. والأَوَّلُ أصَحُّ؛ لما ذَكَرْنَا، وقولُ الأسْودِ يَدُلُّ على أنَّ الأوْلَى والأحْسنَ الإِتْيَانُ بِلَفْظِهِ وحُرُوفِه، وهو الذي ذَكَرْنَا أنَّه المُخْتَارُ، وعلى (٨) أنَّ عبدَ اللهِ كان يُرَخِّصُ في إبْدَالِ لَفْظاتٍ من القُرْآنِ، فالتَّشَهُّدُ أوْلَى، فقد رُوِىَ عنه أنَّ إنْسَانًا كان يَقْرَأُ عليه: {إِنَّ شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ} (٩). فَيَقُولُ: طَعَام اليَثِيمِ (١٠). فقالَ لهُ عبدُ اللهِ: قُلْ طَعَام الفَاجِرِ. فأما ما اجْتَمَعَتْ عليهِ التَّشَهُّدَاتُ كُلُّها فَيَتَعَيَّنُ الإِتْيَانُ به، وهذا مذهبُ الشَّافعىِّ.
فصل: ولا تُسْتَحَبُّ الزِّيادَةُ على هذا التَّشَهُّدِ، ولا تَطْوِيلُه، وبهذا قال النَّخَعِىُّ، والثَّوْرِىُّ، وإسحاقُ. وعنِ الشَّعْبِىِّ أنه لم يَرَ بأسًا أن يُصَلِّىَ علَى النَّبِيِّ -صلى اللَّه عليه وسلم- فيه. وكذلك قال الشافعيُّ؛ وعن عمرَ، أنَّهُ كانَ إذا تَشَهَّدَ قالَ: بِسْمِ اللهِ خَيْرِ الأَسْمَاءِ. وعن ابْنِ عمرَ، أنَّه كانَ يُسَمِّى في أوَّلِهِ، وقالَ، زِدْتُ فِيهِ: وَحْدَهُ لَا شَرِيكَ لَهُ. وأباحَ الدُّعاءَ فيه بما بَدَا لَهُ. وقال أيُّوبُ، ويحيى بنُ سعيدٍ، وهشامٌ بِقَوْلِ عمرَ في التَّسْمِيَةِ، وقد رَوَى جابرٌ قال، كانَ رسولُ اللهِ -صلى اللَّه عليه وسلم- يُعَلِّمُنَا التَّشَهُّدَ كما يُعَلِّمُنَا السورة مِن القُرْآنِ: "بِسْمِ اللهِ، التَّحِيَّاتُ لِلَّهِ". وذَكَرَ التَّشَهُّدَ كتَشَهُّدِ ابْنِ مَسْعُودٍ "أَسأَلُ اللهَ الجَنَّةَ وَأَعُوذُ بِاللهِ مِنَ النَّارِ"، رَوَاهُ النَّسَائِىُّ وَابنُ ماجَه (١١). وقال مالكٌ: ذلكَ واسِعٌ. وسَمِعَ ابْنُ عباسٍ رَجُلًا يَقُولُ: "بِسْمِ اللهِ". فانْتَهَرَهُ. وبهِ قالَ مالكٌ، وأهلُ المدينَةِ، وابنُ المُنْذِرِ، وَالشَّافعىُّ. وهو الصحيحُ؛ لِما رَوَى ابنُ مسعودٍ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كَانَ يَجْلِسُ في الرَّكْعَتَيْنِ
(٨) سقطت الواو من: م.(٩) سورة الدخان ٤٣، ٤٤.(١٠) في م: "اليتيم". ومثله في الدر المنثور ٦/ ٣٢. وما هنا أقرب إلى حكاية نطق الرجل، لأنه لا يستطيع تحقيق الهمزة.(١١) أخرجه النسائي، في: باب نوع آخر من التشهد، من كتابى التطبيق والسهو. المجتبى ٢/ ١٩٤، ٣/ ٣٧. وابن ماجه، في: باب ما جاء في التشهد، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٢٩٢.
