Salāt al-Tasbīh

A Gift From Sayyidunā Rasūlullāh

A Kanz ul Huda Publication

Shaykh Muhammad Sāqib Iqbāl

KANZ UL HUDA
A TREASURE OF TRUE GUIDANCE
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1st Edition, February 2025, Shaʽbān 1446AH

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Sayyidunā Anas ibn Mālik narrated that Sayyidunā Rasūlullāh said,
“Do good deeds in the time that you have and take advantage of the
moments of gentle breeze from the mercy of Allāh . Verily, Allāh
has moments of gentle breeze from His mercy that He sends upon
whomever He wills among His servants. Ask Allāh to cover your
faults and protect you from your anxieties.”
[Al-Muʽjam al-Kabīr: Ḥadīth 719]

Sayyidunā Thawbān reported that Sayyidunā Rasūlullāh said, “I

would not love to have the world or anything within it in exchange for
this verse: O My servants who have transgressed against themselves, do
not despair of the mercy of Allāh . Verily, Allāh forgives all sins,
for He is the Forgiving, the Merciful (Sūrah al-Zumar, verse 53)".
[Al-Muʽjam al-Awsaṭ Lil-Ṭabarānī: Ḥadīth 174]
It is narrated on the authority of Sayyidunā ‘Abdullāh ibn ‘Abbās :
The Messenger of Allāh said to Sayyidunā ‘Abbās ibn ‘Abd al-
Muṭṭalib , “O my dear uncle ʽAbbās, shall I not give you a gift?
Shall I not grant you a blessing? Shall I not grant you a favour? Shall I
not tell you about ten things, which if you do, Allāh will forgive
your sins, the first and the last of them, the old and the new, the
unintentional and the deliberate, the minor and the major, the secret
and the open?

These are the ten things: you should pray four rak‘āt of ṣalāt, reciting in
each one, sūrah al-Fātiḥah and an additional sūrah. When you have
finished the recitation in the first rak‘ah, recite fifteen times whilst
standing: "Glory be to Allāh", "Praise be to Allāh", "There is no God
but Allāh", "Allāh is most great". Then you should bow (rukū‘) and say
it ten times while bowing. Then you should rise after bowing and say it
ten times. Then you should go down in prostration and say it ten times
while prostrating. Then you should sit up after prostration and say it
ten times. Then you should prostrate again and say it ten times. Then
you should raise your head after prostrating and say it ten times in
every rak‘ah. You should do that in four rak‘āt.

If you are able to pray it daily, then do so. If you are not able to, then
every Friday. If you are not able to, then once a month. If you are not able
to, then once a year. If you are not able to, then once in your lifetime.”
[Sunan Abī Dāwūd: Ḥadīth 1297]
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Sayyidunā Rasūlullāh hailed Ṣalāt al-Tasbīḥ, as a Divine gift. A
means of forgiveness and intercession that cleanses the soul of its
impurities, acting as a mediator between the servant and His Creator.
Through this prayer, Allāh forgives the sins of His servant, no
ma er their severity or frequency, even for the most sinful or lost
individuals. Whether the sins were commi ed knowingly or
unknowingly, whether major or minor, openly or in private, all are
forgiven. Even the most grievous sins are pardoned, as the prayer offers
a means of mercy, providing complete absolution for the servant.

Imām al-Ghazālī , in his celebrated work Iḥyāʼ ʽUlūm al-Dīn,

dedicates a section to its virtues. Many Gnostics describe the prayer as a
means of purification and a path to profound spiritual gnosis and
connection with Allāh . An act of humility, where the servant
recognises their need for forgiveness and the mercy of the Creator. The
prayer itself is an act of glorification that strengthens the relationship
with Allāh .

Ṣalāt al-Tasbīḥ is not merely a nafl (optional) prayer; it is a significant

act of devotion that yields tremendous rewards for those who perform
it. Sayyidunā Rasūlullāh placed particular emphasis on this prayer,
teaching its virtues to many of his esteemed companions and
encouraging them to integrate it into their lives. Performing this prayer
purifies the soul, elevates the worshipper, and brings about the
forgiveness of sins.
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Beyond forgiveness, Ṣalāt al-Tasbīḥ is also a source of comfort and
refuge in times of sorrow, hardship, or anxiety. For those facing trials, it
offers solace and Divine support. Shaykh Abū ʽUthmān al-Ḥīrī Zāhid
stated, "I have never seen anything as powerful as Ṣalāt al-Tasbīḥ
for distress and grief." This prayer has long been cherished for its ability
to elevate the soul and bring the worshipper closer to Allāh . It is
also said that whoever desires Paradise, should perform ṣalāt al-Tasbīḥ.

Scholars and spiritual masters continue to uphold its importance. Imām

al-Nawawī reinforced its place in devotional practices, advising that
it be performed regularly. Many great jurists and spiritual luminaries,
such as Shaykh ʽAbd al-Qādir al-Jīlānī , Shaykh Muʽīn al-Dīn
Chishtī , and Shaykh Aḥmad al-Rifāʽī , were known for their
devotion to this prayer and taught it to their followers. Shaykh Abū
Manṣūr al-Daylamī mentions in his Musnad al-Firdaws, “Ṣalāt al-
Tasbīḥ is one of the most famous prayers”. Shaykh Taqī al-Dīn al-Subkī
mentions, "Ṣalāt at-Tasbīḥ is amongst the most important ma ers in
the religion, and its ḥadīth is sound. Shaykh Abū Ḥāmid al-Asfrāʼīnī,
his companion Shaykh al-Ḍabbī al-Maḥāmilī, Shaykh Abū Muḥammad
Yūsuf al-Juwaynī, his son Imām al-Ḥaramayn Shaykh ʽAbdul-Malik
Abū al-Maʽālī al-Juwaynī, Imām Abū Ḥāmid al-Ghazālī and others have
affirmed its desirability and power." .

Many scholars mention that anyone who neglects this prayer out of
laziness or heedlessness, despite knowing its significance, is depriving
themselves of immense rewards. It may be regarded as a sign that they
have not fully appreciated the blessings Allāh has bestowed upon
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them through this act of worship. Imām Ibn ʽĀbidīn Shāmī
mentions in Radd al-Muḥtār that the rewards and virtues of this
prayer are so great that some scholars have said, "Whoever hears of its
great virtue and still neglects it, is careless in religious ma ers."

It is essential to understand that while the virtues of Ṣalāt al-Tasbīḥ are

vast—serving as a means for forgiveness, even for the gravest of sins,
provided it is performed with complete sincerity and in accordance with
its prescribed method—it does not absolve one of the wrongdoings that
involve the violation of the rights of others (ḥuqūq al-ʽIbād). An
individual remains subject to Allāh’s punishment until they rectify
the wrongs commi ed against others, seek their forgiveness, and then
turn to Allāh in repentance.
This includes instances where you have introduced someone to sinful
behaviour or harmful substances for the first time. In such cases, it is
essential to sincerely apologise, acknowledge your mistake, and take
active steps to repair the harm caused. After seeking their forgiveness, at
the very least, you should also supplicate to Allāh for their
guidance, asking Him to envelop them in His mercy and grant them
forgiveness. Furthermore, seeking forgiveness necessitates mending the
hearts you have hurt or, worse, broken.
May Allāh grant us steadfastness and sincerity in our efforts to
heal any broken hearts. Sayyidunā Rasulullāh said, "The Muslim
is the one from whose tongue and hand the people are safe, and the
believer is the one from whom the people's lives and wealth are safe."

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There are two forms of Ṣalāt al-Tasbīḥ, but for simplicity, we will focus
on the method reported by Sayyidunā ʽAbdullāh ibn Mubārak .
Many scholars favour this method because it is easy to practice.

One should incorporate Ṣalāt at-Tasbīḥ into their routine, be it daily,

weekly, monthly, yearly, or at least once in their lifetime, based on their
capability and circumstances. A balanced approach is to establish the
habit of performing it every Friday, after the sun has moved past its
zenith (the highest point), marking the permissible time to pray
following the midday prohibition and coinciding with the start of Ṣalāt
al-Ẓuhr. This should be done before Ṣalāt al-Jumuʿah, in accordance
with the practice of ʽAbdullāh ibn ʽAbbās . This is the optimal time
to perform it, however, if this timing is not feasible, it can be prayed at
any other time of the day or night, ensuring it is not prayed at times in
which optional prayer is prohibited: from dawn until sunrise, after Ṣalāt
al-ʽAṣr until sunset, during sunrise and when the sun is at its zenith.

Ṣalāt al-Tasbīḥ comprises four rak ‘āt nafl, ideally performed

continuously (in one cycle) with a single salām, rather than spli ing
into two rak ‘āt segments with separate salām's (two cycles).

To keep count of the tasbīḥ recitations, one can mentally tally or press a
finger down for each tasbīḥ recited, ensuring to not move the hand
from its position. It is impermissible to use a counter or tasbīḥ counter
during ṣalāh, nor can one count on the digits of the fingers, as this
involves moving the hands.
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As Ṣalāt al-Tasbīḥ is an optional prayer, it is permi ed to pray it si ing
– however this results in a reduced reward. It is better and highly
recommended to pray it standing to gain the complete reward.

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1 - Commence with the intention of four rakʽāt of Ṣalāt al-Tasbīḥ, say
the opening takbīr to begin the ṣalāh.
2 - Recite the thanāʼ.
3 - Repeat the tasbīḥ
4 - Then recite the taʽawwudh, basmalah, sūrah al-Fātiḥah and an
additional sūrah as per the usual prayer, followed by repeating the
tasbīḥ , before rukūʽ (bowing).
5 - While bowing, recite the adhkār of rukūʽ as normal, followed by
reciting the tasbīḥ
6 - Rise for qawma (standing position after rukūʽ) and recite the
adhkār as usual, followed by reciting the tasbīḥ before
going into sujūd (prostration).
7 - While prostrating, recite the adhkār of sujūd as normal, followed
by repeating the tasbīḥ .
8 - Sit for jalsah (si ing position between the two sujūd) and repeat the
tasbīḥ , before going into sujūd again.
9 - Prostrate again, recite the adhkār of sujūd as normal, followed by
the tasbīḥ .
This will total the tasbīḥ recital to in the first rakʽah.
10 - After completing the second prostration, recite the takbīr and stand
for the second rakʽah.
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In the second and fourth rakʽah, follow the instructions from step 3,
while in the third rakʽah, follow the instructions from step 2.

The tasbīḥ should be recited in each rakʽah,

totalling for all four rakʽāt.

Note: After completing step 9 in the second rakʽah, recite the takbīr
and sit for qaʽdah ʽulā (first si ing), reciting tashahhud, ṣalawāt, and
duʽā (without reciting salām) before saying the takbīr and standing
for qiyām in the third rakʽah. No additional tasbīḥ should be recited
during qaʽdah.

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 Are there any additional words to the tasbīḥ?

It is mentioned in some narrations to add the following words,

and scholars state that adding these words is more virtuous:

However, simply reciting the tasbīḥ as following is sufficient:

If there is uncertainty about completing the required

number of tasbīḥāt (plural of tasbīḥ) in a rukn can the missed tasbīḥāt
be compensated for?
Missed tasbīḥāt can be compensated for in the subsequent
rukn. For instance, if only eight tasbīḥāt were recited instead of ten
after the additional sūrah, they can be made up in rukū ‘. First, recite
the usual adhkār of rukū ‘, then recite the tasbīḥ ten times in rukū ‘,
and add the two missed ones from the previous rukn.
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However, any missed tasbīḥāt cannot be made up during qawma or in
jalsah but can be compensated for in the following rukn.

Is sujūd al-sahw (the prostration of forgetfulness) necessary

if one misses any tasbīḥāt?

Sujūd al-sahw is only required if one misses a wājib

(necessary) act in ṣalāh. Simply missing the tasbīḥāt does not warrant
sujūd al-sahw, but missed tasbīḥāt can be compensated for as previously
explained. If a wājib act is missed during Ṣalāt al-Tasbīḥ, requiring
sujūd al-sahw, then this must be performed as usual, though the tasbīḥ
will not be recited to ensure the total count does not exceed 300. If
some of the tasbīḥāt were missed or incomplete however, and the total
count of 300 is not achieved, they can be completed during these extra
prostrations as part of sujūd al-sahw.

Can one pray Ṣalāt al-Tasbīḥ in jamā‘ah (congregation)?

It is be er to pray it alone; however, some scholars permit

praying Ṣalāt al-Tasbīḥ in congregation and state that if it is to be
prayed in congregation, then it should not be announced or publicised.
However, others deem it permissible to do so.

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 If I am performing Ṣalāt al-Tasbīḥ in a congregation
and the Imām advances to the next rukn before I complete reciting
the tasbīḥ ten times, should I complete my recitation or stop and
follow the Imām?

- In congregational Ṣalāt al-Tasbīḥ, if the Imām moves to the

next rukn before the follower completes reciting the tasbīḥ ten times,
the follower must stop and follow the Imām. They should join the
Imām into the next rukn even if the recitations remain incomplete.
This is akin to when one is praying in a congregation for obligatory
prayers, where following the Imām immediately into the next rukn is
wājib, while reciting the tasbīḥ is sunnah. Therefore, the wajīb act takes
precedence over the sunnah.

If one joins the congregation late, does the missed tasbīḥāt

need to be made up?

To compensate for the missed part, proceed with the usual

sequence of making up a latecomers ṣalāh and reciting the missed
tasbīḥ accordingly in that portion. For instance, if one misses the
first rak‘ah, make it up as usual and recite the tasbīḥ 15 times after
the thanāʼ, 10 times after the sūrah, 10 times in rukū‘, and so forth
– ensuring the total tasbīḥ recitation of 300 is not exceeded.

Note: the extensive fiqh rulings are covered in the latest publication,
"Prayer of a Latecomer - Shaykh Muḥammad Sāqib Iqbāl”.
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 (as narrated by Sayyidunā ‘Abdullāh ibn Mubārak )

Commence with the intention of four

STEP 1 rak‘āt of Ṣalāt al-Tasbīḥ, say the opening
takbīr to begin the ṣalāh.

Recite the thanāʼ.

STEP 2 (Subḥāna-Kallāhumma Wa
Bi-Ḥamdika...)

Repeat the tasbīḥ fifteen times.

STEP 3
15 times

Then recite the ta’awwudh (A‘ūdhu Bil-Lāhi...),

basmalah (Bismillāh...), sūrah al-Fātiḥah and an
STEP 4 additional sūrah as per the usual prayer, followed by
repeating the tasbīḥ ten times, before rukūʽ (bowing).
10 times

While bowing, recite the adhkār of rukū‘ as normal,

STEP 5 followed by repeating the tasbīḥ ten times.
10 times
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 Rise for qawma and recite the adhkār as usual,
followed by repeating the tasbīḥ ten times,
STEP 6
before going into sujūd.
10 times

While prostrating, recite the adhkār of sujūd as

STEP 7
normal, followed by repeating the tasbīḥ ten times.
10 times

Sit for jalsah and repeat the tasbīḥ ten times,

STEP 8 before going into sujūd again.
10 times

Prostrate again, recite the adhkār of sujūd as

STEP 9
normal, followed by the tasbīḥ ten times.
10 times

After completing the second prostration, recite the

STEP 10
takbīr and stand for the second rakʽah.

Note: In the second and fourth rakʽāt, follow the instructions from step 3,
while in the third rakʽah, follow the instructions from step 2. The tasbīḥ should
be recited in each rakʽah, totalling 300 times for all four rakʽāt.
After completing step 9 in the second rakʽah, recite the takbīr and sit for
qaʽdah ʽulā (first si ing), reciting tashahhud, ṣalawāt, and duʽā (without
reciting salām) before saying the takbīr and standing for qiyām in the third
rak‘ah. No additional tasbīḥ should be recited during qaʽdah.

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