A Research on the Narration That Associated Tashahhud with the Mi？rāj

The narration of tashahhud being a conversation between Allah, the Prophet and the angels is quite common among people. This article examines the authenticity of this narration and questions whether it has an informative value. In this context, the research undertaken in Hadith, Siyar, Tafsīr and Fiqh sources resulted that the narration was not stated in the hadith books -with sanad (the chain of narrators) or without sanad. The first and only summary version of the script was included in the commentary of Tha？lebī (d. 427/1035), which has very problematic sanads. The first narration without sanad but having a full text (matn) was narrated by Qur？ubī (d. 671/1273). It appears that various commentators of hadith, fuqahā？ (expert in Islamic jurisprudence), mufassirs (commentators on the Qur’ān) and historians followed Tha？lab？ and Qur？ubī by narrating from them. In fact, these group of scholars did not specify a sanad for the narration but they usually used tamrīd forms (a form which shows that the hadith is weak or deficient), which suggests that they also did not convinced that the narrarion was makbūl (accepted). On the other hand, the fact that this narration did not accompany authentic (？a？ī？) hadiths on the emergence of tashahhud narrated by hadith scholars, such as Bukhārī, Muslim, Abū Dāwūd, Nasā？ī and Ibn Mājah, which also indicates another problem with this narration. Summary: The narration on the emergence of the prophetic prayer that is called tashahhud in the fiqh literature as it includes the word shahadah (testimony) and known as “al-tahiyyat” and “tahiyyat” is constantly transmitted among people. According to this narration, the Prophet (pbuh) praised Allāh by saying “al-ta？iyyātu lillāhi wa-al-salawātu wa-al-？ayyibāt” on the night of Mi？rāj when he met Allāh. Our Lord responded to him by saying “al-salāmu ？alayka ayyuhan-Nabiyyu wa-ra？matullāhi wa-barakātuhu”. The honorable Prophet also included his ummah in this prayer by saying “al-salāmu ？alayna wa-？alā ？ibād Allāh al-？āli？īn” and the Gabriel (and/or angel community) who witnessed this greeting said “ashhadu an lā illāha illallāh wa-ashhadu anna Mu？ammadan ？abduhu wa-rasūluhu.” This article examines the authenticty of the narration and whether it has an informative value. The findings of the research undertaken in hadith, siyar, tafsir and fiqh sources suggests that the narration was not included in any hadith books with sanad or without sanad. The first and only narration with sanad is found in Tha？labī’s tafsīr titled al-Kasfh wa-al-bayān. However, it is a summary version of the