Section: It is the Sunnah to recite the Tashahhud quietly, because the Prophet (peace and blessings of Allah be upon him) did not recite it aloud; for if he had recited it aloud, it would have been transmitted, just as the recitation (of the Quran) was transmitted. Abdullah ibn Mas'ud said: "It is of the Sunnah to recite the Tashahhud quietly." Narrated by Abu Dawud (24). Furthermore, because it is a dhikr (remembrance) other than the recitation of the Quran, and one does not move from one pillar of prayer to another through it, it is recommended to recite it quietly, like the Tasbih. We are not aware of any disagreement regarding this.

Section: It is not permissible for one who is capable of (speaking) Arabic to perform the Tashahhud or the prayer upon the Prophet (peace and blessings of Allah be upon him) in any other language, for the reasons we mentioned regarding the Takbir. If he is unable to (speak) Arabic, he shall perform the Tashahhud in his own language, similar to what we stated regarding the Takbir. It follows from the Qadi's opinion that he should not perform the Tashahhud at all, and his ruling is that of a mute person. Whoever is capable of learning the Tashahhud and the prayer upon the Prophet (peace and blessings of Allah be upon him) is obligated to do so, because these are among the individual obligations (fard al-'ayn), and thus he is bound by them, just as he is by the recitation (of the Quran). If he prays before learning them, while being able to do so, his prayer is invalid. If he fears the expiration of the time (for the prayer) or is unable to learn them, he should perform what he is able of them, and it will suffice him out of necessity. If he cannot perform anything at all, the obligation for the whole drops.

Section: It is the Sunnah to maintain the order of the Tashahhud and to place it before the prayer upon the Prophet (peace and blessings of Allah be upon him). If one does not do so, and performs it in reverse without changing any of its meanings or failing to fulfill any of its obligations, there are two views: One is that it suffices him. This was mentioned by the Qadi, and it is the school of thought of Al-Shafi'i, because the objective is the meaning, which has been achieved, so it is valid just as if he had maintained the order. The second view is that it is not valid, because he violated the order in a remembrance that the Sharia has prescribed in a specific order, so it is not valid, like the Adhan.

179 - Issue: He said: "It is recommended to seek refuge (from Allah) from four things, saying: I seek refuge in Allah from the punishment of Hell, I seek refuge in Allah from the punishment of the grave, I seek refuge in Allah from the trial of the False Messiah (Al-Masih al-Dajjal), and I seek refuge in Allah from the trial of life and death." This is due to what Abu Hurayrah narrated, saying: "The Messenger of Allah (peace and blessings of Allah be upon him) used to supplicate: 'O Allah, I..."