بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Foreword
Undoubtedly, the Prophet Muhammad (may the peace and blessings of Allah be upon him) was the greatest human being who walked on the face of the earth. He was the most honoured and respected of all the prophets, and is the most beloved to Allah.
The coming of the Prophet to the Ummah was indeed a great favour from Allah, as Allah himself said, ‘Certainly Allah Has conferred a great favour upon the believers when He sent a prophet to them ….’ (Surah Ali Imran, Verse 164)
Muslims should thank Allah for this great favour, and send abundant ‘Salah’ (Darood) and Salam upon the Prophet (may the peace and blessings of Allah be upon him) as Allah has commanded. They should have deep love for the Prophet (may the peace and blessings of Allah be upon him) and inculcate in their lives, the Sunnah and teachings of the beloved Prophet of Allah.
This short booklet is a concise explanation of the beautiful verse of the Holy Quraan in which Allah has commanded all believers to send ‘Salah’ and ‘Salam’ upon the beloved Prophet (may the peace and blessings of Allah be upon him).
May Allah make it beneficial to all readers.
Darul Uloom Trinidad and Tobago
الحمد لله رب العالمين , والصلاة و السلام على اشرف المرسلين ,
و على اله و اصحابه اجمعين , و بعد.
Allah says in the Holy Quraan:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
‘Verily Allah and His Angels send blessings (Salah) upon the Prophet (Muhammad). O you who believe! Send your Salah on him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting.’[1]
The verse informs the believers (and the entire mankind) that Allah sends ‘Salah’ (blessings) upon the noble Prophet (may the peace and blessings of Allah be upon him) and His angels do the same. As such, the order is given to all believers that they ‘must’ send ‘Salah’ (blessings) to him and also greet him with salutations.
The translation given for the above verse is,
‘Certainly Allah and His angels send ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him). O you who believe! Send ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him) and greet him’.
The word ‘Salah’ in the Arabic Language has different meanings like that of mercy, prayer, supplication and praise. When used, the meaning will differ based on the person it is used for. In this regard, the commentators of the Holy Quran have stated that when the word ‘Salah’ is used for Allah (like in the verse, ‘Allah sends Salah upon the Prophet (may the peace and blessings of Allah be upon him)’, it means mercy, love, raising of one’s status etc. When the word ‘Salah’ is connected to the angels, it means dua (supplication) and asking for forgiveness for a person. When used (or connected) to the believers, it means making supplication for Allah’s blessings and mercy and showing love and respect.[2]
Hafiz Ibn Katheer has also explained the word ‘Salah’ which has been used in the verse. He said, ‘Imam Bukhari has stated that Abul Aaliya has said, ‘Allah’s Salah (or sending Salah upon a person) is that He praises him in front of the angels, and the angel’s ‘Salah’ (i.e. their sending Salah upon a person) is that they make dua for him’.
Hafiz Ibn Katheer (upon him be peace) further quoted the statement of Imam Tirmidhi and said, ‘Abu Isa At Tirmidhi said, ‘and it is narrated from Sufyan Ath Thawri and others from the people of knowledge that ‘Salah’ of the Lord is Rahmah (mercy) and ‘Salah’ of the angels is Istighfaar (seeking forgiveness).[3]
With these explanations, the meaning of the verse is, ‘Verily Allah sends mercy upon His Prophet. He exalts him, and elevates his status. The revered angels of Allah make dua for the Prophet (may the peace and blessings of Allah be upon him) and seek forgiveness for him. They request Allah to extol His servant and Messenger, and to bestow upon him the highest status.’[4]
While commenting on this verse, the great Mufassir Allama Saawi (upon him be peace) states, ‘In this verse, there is the greatest proof that the Prophet (may the peace and blessings of Allah be upon him) is the ‘place of the descending of Allah’s mercies’ and he is the most honored of Allah’s creation. It is so because the ‘Salah’ of Allah which comes to a prophet is Allah’s mercy which is joined with honor, respect and greatness. However, when it comes to one other than a prophet, it is only general mercy.’[5]
Imam Qurtubi has also stated, ‘In this verse, Allah has honoured His Prophet in his life and after his death, and has mentioned the Prophet’s status with Him.’[6]
Having informed the believers of the great status the Prophet (may the peace and blessings of Allah be upon him) has in His sight, Allah orders the believers to send ‘Salah’ upon him and greet him in a manner that is befitting his rank. The believers are ordered to supplicate to Allah to send blessings upon the Prophet (may the peace and blessings of Allah be upon him) and to give ‘Salaams’ to him. With respect to the manner of ‘Salaams’ to the Prophet (may the peace and blessings of Allah be upon him), this has been taught by the Prophet (may the peace and blessings of Allah be upon him) as it is mentioned in the Tashahud that the believers recite in Salaah.
In the Tashahud or At Tahiyaat, the Sahabahs, as well as all believers, were taught to send greetings to the Prophet (may the peace and blessings of Allah be upon him) by saying:
السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
‘As Salaamu Alaika Ayyuhan Nabiyyu Wa Rahmatullahi Wa Barakaatuhu’ – (Peace and salutations be upon you, O Prophet, and may the Mercy of Allah and His blessings be upon you). Regarding the manner of sending ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him), this has also been taught to the believers, as it is evident in many traditions.
In this respect, it is narrated from the companion, Kaab bin Ujrah (may Allah be pleased with him) that it was said (by some companions), ‘O Messenger of Allah, as for Salaam (peace and salutations) upon you, we recognize (and know how to do) this. But how should we send Salah upon you?’ Upon this, the Prophet (may the peace and blessings of Allah be upon him) said, ‘Say,
اللَّهُمَّ، صِلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ، بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
‘Allahumma salli ala Muhammad wa ala Aali Muhammad kama salaita ala Aali Ibraheema Innaka Hameedum Majeed. Allahumma Baarik ala Muhammad wa ala Aali Muhammad kama baarakta ala Aali Ibraheem Innaka Hameedum Majeed’.[7]
As for the statement in which the companions said, ‘O Messenger of Allah, as for ‘Salaam upon you, we recognize this’ ’, Hafiz Ibn Katheer writes that they knew how to do this because this was in the Tashahud which the Prophet (may the peace and blessings of Allah be upon him) used to teach them, just as he taught them a Surah of the Quran. In the Tashahud, the words of Salaam is,
السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
‘Assalaamu Alaika Ayyuhan Nabiyyu Wa Rahmatullahi Wa Barakatuhu’.[8]
In another tradition, Abu Masood Al Ansari (may Allah be pleased with him) said, ‘The Messenger of Allah came to us while we were in the gathering of Saad bin Ubadah (may Allah be pleased with him). Bushair bin Saad [then said to the Prophet (may the peace and blessings of Allah be upon him)], ‘Allah has ordered us to send Salah upon you, O Messenger of Allah, but how can we send Salah upon you?’ Abu Masood said, ‘The Messenger of Allah (may the peace and blessings of Allah be upon him) remained silent until we wished that Bushair did not ask the question. Then the Prophet (may the peace and blessings of Allah be upon him) said, ‘Say,
للَّهُمَّ صِلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
‘Allahumma salli ala Muhammad wa ala Aali Muhammad kama salaita ala Ibraheema wa Baarik ala Muhammad wa ala Aali Muhammad kama baarakta ala Ibraheem wa ala Aali Ibraheem fil Aalameen Innaka Hameedum Majeed.’ The Prophet (may the peace and blessings of Allah be upon him) then said, ‘As for ‘Salaam’ (peace and salutations) you already know this.’[9]
Imam Al Qurtubi says that similar traditions have been narrated from the companions (Sahabahs) Kaab bin Ujra, Abu Humaid As Sa’idi, Abu Saeed Al Khudri, Ali bin Abi Talib, Abu Huraira, Buraida Al Khuza’i, Zaid bin Kharija (may Allah be pleased with them).[10]
These traditions have also been mentioned by Hafiz Ibn Katheer in his Tafseer.[11]
These Ahadith have all been considered as Saheeh (sound and authentic) and have been recorded by Imams Bukhari, Muslim, Abu Dawood, Tirmidhi, Nasaai, Darimi, Ibn Hibban. The gist of the narrations mentioned above, is that the Prophet (may the peace and blessings of Allah be upon him) taught the Sahabahs (and all believers) the manner of sending ‘Salah and Salaam’ upon him, after they were ordered to do so by Allah in verse 56 of Sura Ahzab. This way of sending greetings upon the Prophet (may the peace and blessings of Allah be upon him) and asking Allah to send mercy and blessings upon him, is the established method of implementing and establishing the law/order of Allah, which has been given in the verse.
The beloved Prophet of Allah (may the peace and blessings of Allah be upon him) taught all believers to say the Tahiyat in all their Salaah and while doing so, they were instructed to send Salaams upon him by saying,
السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
‘As Salaamu Alaika Ayyuhan Nabiyyu Wa Rahmatullahi wa Barakaatuhu’, which means ‘Peace and salutations be upon you O Prophet, and May Allah’s Mercy and His blessings be upon you.’
When the believers do this, they will be implementing the law of the Quran which tells them to send ‘salutations/greetings’ upon the Prophet (may the peace and blessings of Allah be upon him). The companions understood that this was the way of sending Salaams, hence, when they spoke to the Prophet (may the peace and blessings of Allah be upon him) they said, ‘O Prophet of Allah, as for ‘Salaam’ we already know how to do this’ (as mentioned in the tradition of Kaab bin Ujrah [may Allah be pleased with him]). The Prophet (may the peace and blessings of Allah be upon him) also knew very well that this was the way they had to send salaams upon him as ordered by Allah. Hence, while speaking to them (the companions) regarding this, he said, ‘As for Salaams, you already know this’ (as mentioned in the tradition of Abu Masood Al Ansari [may Allah be pleased with him]).[12]
The blessed traditions also clarified the practice that must be adopted by the believers, when they wanted to send ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him). Like all other laws of the Holy Quran, the Prophet (may the peace and blessings of Allah be upon him) also made it known to all believers as to how they should practice this law of sending ‘Salah’ upon him. In the case of Salaah, Zakaat, Hajj etc. he did not leave the believers to adopt their individual practices to implement these injunctions. Instead, he practically demonstrated to them, and also taught them the details regarding how they must implement the orders of Allah. So too, when the command was given in the Holy Quran to the believers, ordering them to send ‘Salah’ and ‘Salaam’ upon the Prophet (may the peace and blessings of Allah be upon him), the companions immediately went to the Prophet (may the peace and blessings of Allah be upon him) in order to know the details regarding the performance of this act of worship (Ibadah). In responding to them, the noble Prophet (may the peace and blessings of Allah be upon him) beautifully explained the manner of executing and fulfilling the law which Allah has placed upon them. He told them that the verse asked them to beg Allah to send His Mercy and blessings upon him by reciting the words, ‘Allahumma salli ala Muhammad…’. When they practice this, they would be fulfilling the command of Allah regarding sending Salah upon him.
It must be noted that in the matter of explaining the verses of the Holy Quran and demonstrating the manner in which the laws/commands of Allah must be fulfilled, the Prophet (may the peace and blessings of Allah be upon him) was very accurate and detailed. His teachings to the believers were all in accordance to what Allah wanted and was pleased with. It is for this reason the believers were commanded in the Holy Quran, in many passages ‘to obey the Prophet’, ‘to follow the Prophet’ and ‘to accept whatever the Prophet (may the peace and blessings of Allah be upon him) gives them’.
The teachings of the Prophet (may the peace and blessings of Allah be upon him) regarding ‘Salah and Salaam’ are very clear to all believers. None is ignorant of this. The manner of practicing these, as established in the authentic traditions is the true way which has been taught by the Prophet (may the peace and blessings of Allah be upon him). There is no other way that was taught by the Prophet (may the peace and blessings of Allah be upon him) regarding this. It is for this reason, the Sahabahs (companions), Tabieen (2nd generation of Muslims), Tab’ut Tabieen (3rd generation of Muslims) and those after them, strictly adhered to the teachings of the Prophet (may the peace and blessings of Allah be upon him) and did not invent/innovate any new system of sending ‘Salah and Salaam’ upon the Prophet (may the peace and blessings of Allah be upon him). They all followed the blessed teachings of the Prophet (may the peace and blessings of Allah be upon him).
All believers must understand, that guidance lies only in the teachings of the Prophet (may the peace and blessings of Allah be upon him) as it came from Allah. Acceptance of one’s deeds can only be achieved when these are in conformity with the teachings of the Prophet (may the peace and blessings of Allah be upon him). An action/deed/practice can only be considered as being ‘Islamic’, when it is in accordance to the teachings of the Prophet (may the peace and blessings of Allah be upon him).
As such, when changes are made in Islamic practices, and when new inventions/innovations come about, these would not be called Islamic, neither can these form part of the guidance which Allah has sent in Islam. Over the ages, some people have innovated beliefs and practices connected to the concept of ‘Salah and Salaam’ which are all in opposition to the blessed teachings of the Prophet (may the peace and blessings of Allah be upon him). These must be avoided by Muslims and must not be considered as part of Islam.
Based on the command (by Allah) to send ‘Salah’ (blessings) upon the Prophet (may the peace and blessings of Allah be upon him), believers should make it a practice in their daily lives to do this. Sending ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him), (also referred to as sending Darood (benediction) is extremely virtuous, and brings about a great amount of blessings to the sender. In this regard, the Prophet (may the peace and blessings of Allah be upon him) is reported to have said,
مَنْ صَلَّى عَلَيَّ وَاحِدَةً، صَلَّى الله عَلَيْهِ عَشْرًا
‘Allah will send ten blessings (mercies) on a person who sends one ‘Salah’ (Darood) upon me.’ (Recorded in Sahih Muslim from the narration of Abu Hurairah (may Allah be pleased with him).[13]
In the tradition recorded by Imam Nasaa’i, it goes on to state that the Prophet (may the peace and blessings of Allah be upon him) said, (about the one who sends Salah (Darood) one time),
صَلَّى اللَّهُ عَلَيْهِ عَشْرَ صَلَوَاتٍ، وَحُطَّتْ عَنْهُ عَشْرُ خَطِيئَاتٍ، وَرُفِعَتْ لَهُ عَشْرُ دَرَجَاتٍ
‘the person’s stages in the hereafter will be raised ten times, ten rewards will be added to his record of deeds, and ten sins shall be erased from his record of sins.’[14]
In another tradition, Aamir bin Rabi’ah narrates from his father that the Prophet (may the peace and blessings of Allah be upon him) said,
مَا مِنْ مُسْلِمٍ يُصَلِّي عَلَيَّ، إِلَّا صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ مَا صَلَّى عَلَيَّ، فَلْيُقِلَّ الْعَبْدُ مِنْ ذَلِكَ أَوْ لِيُكْثِرْ
‘Whoever sends Salah (Darood) upon me, the angels continue to send ‘Salah’ (they ask Allah to bless the person and forgive him) as long as he sends ‘Salah’ upon me. Let the servant then, do little of it or much of it.’[15]
Abdullah bin Masood (may Allah be pleased with him) narrates that the Prophet (may the peace and blessings of Allah be upon him) said,
أَوْلَى النَّاسِ بِي يَوْمَ القِيَامَةِ أَكْثَرُهُمْ عَلَيَّ صَلَاةً
‘The dearest and closest person to me on the Day of Judgment is the one who sends the most ‘Salah’ (Darood) upon me.’[16]
It is evident in the traditions that Allah has appointed angels on the earth who convey the salaams (greetings to the Prophet [may the peace and blessings of Allah be upon him]). In this regard, it is stated that the Prophet (may the peace and blessings of Allah be upon him) said,
إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ، يُبَلِّغُونِي عَنْ أُمَّتِي السَّلَامَ
‘Certainly Allah has angels who travel on the earth who convey to me the ‘salaams’ from my Ummah.’ (Ahmad, Nasaai – Hadith graded as sound).[17]
There are many other traditions that highlight the great rewards and blessings for sending ‘Salah’ (Darood) upon the Prophet (may the peace and blessings of Allah be upon him). All believers should therefore make it a daily practice in their lives to send ‘Salah’ (Darood) upon the Prophet (may the peace and blessings of Allah be upon him).
There are different ‘Salah’ (Darood) which are evident from the Prophet (may the peace and blessings of Allah be upon him) which the believers can recite.
In the tradition of Abu Saeed Al Kudri (may Allah be pleased with him), the Prophet (may the peace and blessings of Allah be upon him) told them to say:[18]
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ
In the tradition of Abu Humaid As Sa’idi (may Allah be pleased with him) he mentioned that the Prophet (may the peace and blessings of Allah be upon him) taught them to say:[19]
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
Another tradition narrated by Buraida (may Allah be pleased with him) states that the Prophet (may the peace and blessings of Allah be upon him) taught the following Darood:[20]
اللهُمَّ اجْعَلْ صَلَوَاتِكَ وَرَحْمَتَكَ وَبَرَكَاتِكَ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ كَمَا جَعَلْتَهَا عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Based on the rulings established from the above command of Allah in which He said, ‘O you who believe! Send ‘Salah’ upon the Prophet and send Salaams in abundance’, the great scholars (commentators of the Holy Quran and the jurists of the Shariah) have stated that:
1) Sending ‘Salah’ upon the Prophet (may the peace and blessings of Allah be upon him) is Farz (compulsory) in one’s lifetime. This can be achieved by doing it at least one time in one’s life.[21]
2) It is wajib (essential) upon a person to send Salah (recite the words of Darood) upon the Prophet (may the peace and blessings of Allah be upon him) when he hears his blessed name. About this, the Prophet (may the peace and blessings of Allah be upon him) said, ‘Disgraced is that person in front of whom my name is mentioned and he does not send ‘Salah’ (Darood) upon me.’[22]
3) If the Prophet’s name is mentioned repeatedly in one sitting (gathering), then reciting it once will discharge the obligation. But it will be Mustahab (commendable) to recite it every time the Prophet’s name is mentioned (in the gathering).[23]
4) When the blessed name of the Prophet (may the peace and blessings of Allah be upon him) is mentioned, then one should send both ‘Salah’ and ‘Salaam’ upon the Prophet (may the peace and blessings of Allah be upon him). He should not suffice only with ‘Salah’. Hence, one should say a Darood like ‘Sallallahu alaihi wa sallam’.
The reason for this is that in the above mentioned verse, Allah has also commanded the believers to send ‘Salaam’ (peace and greetings) upon the Prophet (may the peace and blessings of Allah be upon him), hence, this should not be left out. Like the ‘salah’, reciting salaam upon the Prophet of Allah is also rewarding. In this regard, it is narrated from Abdullah bin Talha that his father said, ‘One day the Prophet (may the peace and blessings of Allah be upon him) came to us, and joy/happiness was visible on his face. We said, ‘(O Messenger of Allah) we see joy on your face! He said, ‘An angel came to me and said, ‘O Muhammad! Verily your Lord says, ‘Would it not make you happy that whoever sends ‘Salah’ (Darood) upon you, I will send ten blessings upon him, and whoever sends ‘Salaam’ (peace and greetings) upon you, I will send ten greetings upon him.’[24]
It is also narrated in a Mursal tradition from Muhammad bin Abdur Rahman that the Prophet (may the peace and blessings of Allah be upon him) said, ‘There is no one from among you who sends ‘Salaam’ upon me when I die, except that his Salaam reaches me with Jibraeel (peace be on him). He (Jibraeel) says, ‘O Muhammad! This is so- and- so, the son of so- and- so, who recites Salaam to you.’ (The Prophet (may the peace and blessings of Allah be upon him) said), I then say, ‘And upon him be peace, and may the mercy and blessings of Allah be upon him.’[25]
The above hadith mentions that even after the death of the Prophet (may the peace and blessings of Allah be upon him), ‘Salaams’ should continue to be recited upon him. As stated in the tradition, the ‘Salaam’ (peace/greetings) is conveyed to the Prophet (may the peace and blessings of Allah be upon him) through the media of an angel, and not that he personally hears it directly from the reciter (of the salaam), by being present in front of the person when it is being recited. Another hadith makes this point very clear, and it states that the Prophet (may the peace and blessings of Allah be upon him) said, ‘Certainly for Allah, there are angels who travel on the earth. They convey to me the Salaam from my Ummah.’[26]
This hadith further clarifies the fact that Allah has appointed angels who travel and move about on the earth, for the purpose of carrying (and conveying) the Salaams that are recited by the believers to the Prophet (may the peace and blessings of Allah be upon him). This is a well established teaching in Islam, and is the creed of the Ahlus Sunnah Wal Jamaah (Sunni Muslims) on this matter. The statement that the Prophet (may the peace and blessings of Allah be upon him) roams the earth and presents himself in gatherings where ‘Salaams’ are recited to him, is a fabrication and an evil innovation, which has been concocted by innovators. This is not from the teachings of Islam and it is against the creed of the Sunni Muslims. Believers must therefore guard themselves against this concocted belief, and refrain from all such practices that are associated with it.
With respect to the above mentioned verse, many commentators have also written about the wisdom of making it binding upon the believers to send ‘Salah and Salaam’ upon the Prophet (may the peace and blessings of Allah be upon him). Regarding this, the great scholar Allama Shaikh Ahmad As Saawi Al Maliki writes, ‘The wisdom of the ‘Salah’ of the angels and believers upon the Prophet (may the peace and blessings of Allah be upon him), is that they may show honor, eminence and dignity (to the Prophet [may the peace and blessings of Allah be upon him]). In this, they have followed the way of Allah in sending ‘Salah’ upon him and elevating his rank and greatness. It is (also) a way of remuneration/compensation for some ‘rights’ that the Prophet (may the peace and blessings of Allah be upon him) has over the creation. It is so because he is the most significant means through which every favor has reached them. It is therefore a right upon those to whom a favor has reached, to compensate him (for that). Since the creation is totally unable to remunerate him (for the good he has done for them), they are required to request (and beseech) the All Powerful Lord (and King) to compensate him (on their behalf). This is the hidden message of the statement ‘Allahumma salli ala Muhammad’ (O Allah send blessings upon Muhammad).[27]
‘O Allah! Send Your blessings upon the Prophet, Muhammad (may the peace and blessings of Allah be upon him) just as you have sent your blessings upon Ibraheem (peace be upon him).’
By Mufti Waseem Khan (Hafizahullah)
Principal, Darul Uloom Trinidad and Tobago.
[1] Surah Ahzab, Verse 56
[2] Tafseer Al Qurtubi, Vol.14, Pg.205, Maktaba Rasheediya, Queta, Baluchistan, Pakistan
[3] Tafseer Ibn Katheer , Vol.3, Pg.506, Amjad Academy Lahore Pakistan 1982
[4] Safwah At Tafaseer, Vol.2, Pg.71, Darul Quran Al Kareem Beirut 1981
[5] Hashiya As Saawi Ala Tafseer Al Jalaalain, Vol.3, Pg.287, Darul Fikr
[6] Tafseer Al Qurtubi, Vol.14, Pg.205, Maktaba Rasheediya, Queta, Baluchistan, Pakistan
[7] Tafseer Ibn Katheer vol.3 pg. 507, Amjad Academy Lahore Pakistan 1982 / Bukhari, Hadith No.4797, Pg.1341, Vol.2, Altaf and Sons.
[8] Tafseer Ibn Katheer, Vol.3, Pg.670, Maktaba Dar Al Faiha, Damascus
[9] Tafseer Al Qurtubi, Vol.14, Pg.207, Maktaba Rasheediya Queta Pakistan / Muslim, Chapter on Salah ala Nabi after Tashahud, Hadith No.907, Pg.173, Darussalam
[10] Tafseer Al Qurtubi, Vol.14, Pg.207, Maktaba Rasheediya, Queta, Pakistan
[11] Tafseer Ibn Katheer, Vol.3, Pg.507-508, Amjad Academy Lahore Pakistan
[12] Muslim, Chapter on Salah ala Nabi after Tashahud, Hadith No.907, Pg.173, Darussalam
[13] Ahmad, Hadith No.8863, Pg.307, Vol.3, Darul Fikr / Tirmidhi, Hadith No.485, Pg.355, Vol.2, Maktaba Tijariya / Muslim, Chapter on Salah ala Nabi, Hadith No.912, Pg.173, Darussalam / Abu Dawood, Hadith No.1530, Pg.313, Darussalam
[14] Nasaa’i, Hadith No.1298, Pg.261, Darussalam
[15] Ibn Majah, Hadith No.907, Pg.152, Darul Kutub Ilmiya
[16] Tirmidhi who says it is a good hadith. (Ibn Hibban, Hadith No.911, Pg.193, Vol.3, Al Resalah Al Alamiah / Mujamul Kabeer, Hadith No.9800, Pg.2469, Vol.7, Muasasah Rayan / Tirmizi, Hadith No.484, Pg.354, Vol.2, Makaba Tijariya
[17] Tafseer Al Qurtubi vol.14 pg. 211 Maktaba Rasheediya Queta Pakistan / Ahmad, Hadith No.3666, Pg.32, Vol.2, Darul Fikr / Ibn Hibban, Hadith No.914, Pg.195, Vol.3, Al Resalah Al Alamiah / Muajamul Kabeer, Tibrani, Hadith No.10528, Pg.2639, Vol.7, Muasasah Rayan / Nasai, Hadith No.1283, Pg.258, Darussalam
[18] Bukhari, Hadith No.4798, Pg.1341, Vol.2, Altaf and Sons / Tafseer Ibn Katheer, Vol.3, Pg.670, Maktaba Dar Al Faiha, Damascus
[19] Tafseer Ibn Katheer, Vol.3, Pg.670, Maktaba Dar Al Faiha, Damascus
[20] Tafseer Ibn Katheer, Vol.3, Pg.670, Maktaba Dar Al Faiha, Damascus
[21] Tafseer Al Qurtubi vol.14 pg. 206, Maktaba Rasheediya Queta Pakistan
[22] Tafseer Al Qurtubi, Vol.14, Pg.206, Maktaba Rasheediya, Queta, Pakistan
[23] Ma’ariful Quran vol.7 pg. 232, Maktaba e Darul Uloom
[24] Nasai, Ahmad, Darimi, Ibn Hibban considered sound and a good hadith; Tafseer Al Qurtubi, Vol.14, Pg.211, Maktaba Rasheediya, Queta, Pakistan
[25] Tafseer Al Qurtubi, Vol.14, Pg.211, Maktaba Rasheediya, Queta, Pakistan
[26] Ahmad, Nasai; from the hadith of Abdullah bin Masood (R.A) – graded as sound/authentic – Tafseer Al Qurtubi, Vol.14, Pg.211, Maktaba Rasheediya, Queta, Pakistan
[27] Hashiya Allama As Saawi ala Tafseer Al Jalaalain, Vol.3, Pg.287, Dar Al Fikr, Beirut