What is your opinion regarding the statement mentioned by al-Hawi in the *Fatawa* concerning tasbih with pebbles? And further clarification regarding the non-prescription of tasbih with prayer beads
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The questioner : ... the book *al-Hawi* for *Fatawa* regarding many of the actions ... .
The Shaykh : The *Manhaj* in the Sunnah is entirely based on reports that are not authentic, and the weakest of them is that it was attributed to the Messenger (peace and blessings be upon him) "How good is the reminder, the prayer beads", even though the scholars of language state that the term *subhah* is applied to this tool ... this is a linguistic innovation, meaning it is not known ... the Arabs before did not know this meaning when *subhah* was mentioned, meaning the prayer beads as we say today; this is a later custom, most like the word *sayyarah* (car) today. *Sayyarah* is its name in some foreign languages, perhaps the French "automobile", yes, *automobile* in Arabic today is *sayyarah*, but when they used to use the word *sayyarah*, it was not known to them ... that it is the one that moves on four wheels with gasoline or diesel or the like, yes, this is a later custom. Likewise, *subhah* is a term; when the Arabs used it, they did not have in mind that the intended meaning was the prayer beads, but when the prayer beads spread in the late first century or the one after it, a name was derived for it, which is "al-subhah", because one performs tasbih with it, or *al-musabbahah*. Linguistically, it is not the path ... the use of *subhah* is also an innovation. We have argued and responded to Shaykh Abdullah al-Habashi that this *subhah* did not exist, as evidenced by opening the dictionaries that explain Arabic terms; you will not find this *subhah*, this device with which one glorifies Allah; this is a meaning that occurred later.
The questioner : ... .
The Shaykh : Yes, but I have a treatise in response to Abdullah al-Habashi in the *Da'if* (Weak) Chain, which is a summary compared to what is in the treatise responding to al-Habashi.
The Shaykh : The *Manhaj* in the Sunnah is entirely based on reports that are not authentic, and the weakest of them is that it was attributed to the Messenger (peace and blessings be upon him) "How good is the reminder, the prayer beads", even though the scholars of language state that the term *subhah* is applied to this tool ... this is a linguistic innovation, meaning it is not known ... the Arabs before did not know this meaning when *subhah* was mentioned, meaning the prayer beads as we say today; this is a later custom, most like the word *sayyarah* (car) today. *Sayyarah* is its name in some foreign languages, perhaps the French "automobile", yes, *automobile* in Arabic today is *sayyarah*, but when they used to use the word *sayyarah*, it was not known to them ... that it is the one that moves on four wheels with gasoline or diesel or the like, yes, this is a later custom. Likewise, *subhah* is a term; when the Arabs used it, they did not have in mind that the intended meaning was the prayer beads, but when the prayer beads spread in the late first century or the one after it, a name was derived for it, which is "al-subhah", because one performs tasbih with it, or *al-musabbahah*. Linguistically, it is not the path ... the use of *subhah* is also an innovation. We have argued and responded to Shaykh Abdullah al-Habashi that this *subhah* did not exist, as evidenced by opening the dictionaries that explain Arabic terms; you will not find this *subhah*, this device with which one glorifies Allah; this is a meaning that occurred later.
The questioner : ... .
The Shaykh : Yes, but I have a treatise in response to Abdullah al-Habashi in the *Da'if* (Weak) Chain, which is a summary compared to what is in the treatise responding to al-Habashi.