Tafsir of Surah Al-Ahzab - Verse 56

The Command to say Salah upon the Prophet

Al-Bukhari said: "Abu Al-`Aliyah said: "Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication." Ibn `Abbas said: "They send blessings." Abu `Isa At-Tirmidhi said: "This was narrated from Sufyan Ath-Thawri and other scholars, who said: `The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness. There are Mutawatir Hadiths narrated from the Messenger of Allah ﷺ commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek. In his Tafsir of this Ayah, Al-Bukhari recorded that Ka`b bin `Ujrah said, "It was said, `O Messenger of Allah, with regard to sending Salam upon you, we know about this, but how about Salah' He said:

«قُولُوا: اللَّهُمَّ صَلِّ 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 مَجِيد»

(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" Imam Ahmad recorded that Ibn Abi Layla said that Ka`b bin `Ujrah met him and said, "Shall I not give you a gift The Messenger of Allah ﷺ came out to us and we said, `O Messenger of Allah! We know how to send Salam upon you, but how can we send Salah' He said:

«قُولُوا: اللَّهُمَّ صَلِّ 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 مَجِيد»

(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" This Hadith has been recorded by the Group in their books with different chains of narration.

Another Hadith

Al-Bukhari recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said: "We said, `O Messenger of Allah, this is the Salam upon you, but how do we send Salah upon you' He said:

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيم»

(Say: "O Allah, send Your Salah upon Muhammad, Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim.")" Abu Salih narrated that Layth said:

«عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيم»

(Upon Muhammad and upon the family of Muhammad as You sent Your blessings upon the family of Ibrahim.) Ibrahim bin Hamzah told that, Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e., Ibn Al-Had said:

«كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيم»

(As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and the family of Muhammad, as You sent Your blessings upon Ibrahim and the family of Ibrahim.) This was also recorded by An-Nasa'i and Ibn Majah.

Another Hadith

Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said: "O Messenger of Allah, how can we send Salah upon you" He said,

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»

(Say: "O Allah, send Your Salah upon Muhammad and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" It was also recorded by the rest of the Group, apart from At-Tirmidhi.

Another Hadith

Muslim recorded that Abu Mas`ud Al-Ansari said: "We came to the Messenger of Allah ﷺ and we were with Sa`d bin `Ubadah. Bashir bin Sa`d said to him, `Allah has commanded us to send Salah upon you, O Messenger of Allah. How can we send Salah upon you' The Messenger of Allah ﷺ remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah ﷺ said:

«قُولُوا: اللَّهُمَّ صَلِّ 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 وَالسَّلَامُ كَمَا قَدْ عَلِمْتُم»

(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious." And the Salam is as you know.)" This was also recorded by Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Jarir. At-Tirmidhi said, "It is Hasan Sahih."

Saying Salah upon the Prophet before the Supplication

Imam Ahmad, Abu Dawud and At-Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin `Ubayd, may Allah be pleased with him, said: "The Messenger of Allah ﷺ heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet . The Messenger of Allah ﷺ said:

«عَجِلَ هَذَا»

(This man is rushing.) Then he called him over and said, to him or to someone else,

«إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأْ بِتَمْجِيدِ اللهِ عَزَّ وَجَلَّ وَالثَّنَاءِ عَلَيْهِ، ثُمَّ لْيُصَلِّ عَلَى النَّبِيِّ ثُمَّ لْيَدْعُ بَعْدُ بِمَا شَاء»

(When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.)"

The Virtue of saying Salah upon the Prophet

Another Hadith At-Tirmidhi recorded that Ubayy bin Ka`b said: "When two thirds of the night had passed, the Messenger of Allah ﷺ would get up and say,

«يَاأَيُّهَا النَّاسُ اذْكُرُوا اللهَ، اذْكُرُوا اللهَ، جَاءَتِ الرَّاجِفَةُ تَتْبَعُهَا الرَّادِفَةُ، جَاءَ الْمَوْتُ بِمَا فِيهِ، جَاءَ الْمَوْتُ بِمَا فِيه»

(O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed by the second blast, death has come with all its horrors, death has come with all its horrors.)" Ubayy said, "I said, `O Messenger of Allah, I send a lot of Salah upon you, how much of my prayer should be Salah upon you' He said,

«مَا شِئْت»

(Whatever you want.) I said, `A quarter' He said,

«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»

(Whatever you want, but if you increase it, it will be better for you.) I said, `Half' He said,

«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»

(Whatever you want, but if you increase it, it will be better for you.) I said, `Two thirds' He said,

«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»

(Whatever you want, but if you increase it, it will be better for you.) I said, `Should I make my whole prayer for you' He said,

«إِذَنْ تُكْفَى هَمُّكَ، وَيُغْفَرُ لَكَ ذَنْبُك»

(This would be sufficient to relieve your distress and earn you forgiveness of your sins.)" Then he said: "This is a Hasan Hadith."

Another Hadith

Imam Ahmad recorded that Abu Talhah said that the Messenger of Allah ﷺ came one day looking happy. They said, "O Messenger of Allah, we see that you look happy." He said,

«إِنَّهُ أَتَانِي الْمَلَكُ فَقَالَ: يَا مُحَمَّدُ أَمَا يُرْضِيكَ أَنَّ رَبَّكَ عَزَّ وَجَلَّ يَقُولُ: إِنَّهُ لَا يُصَلِّي عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلَّا صَلَّيْتُ عَلَيْهِ عَشْرًا، وَلَا يُسَلِّمُ عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلَّا سَلَّمْتُ عَلَيْهِ عَشْرًا، قُلْتُ: بَلَى»

(The angel came to me and told me, "O Muhammad, would it not please you if your Lord, may He be glorified, says: `No member of your Ummah sends Salah upon you but I send Salah upon him tenfold, and no member of your Ummah sends greetings of Salam upon you but I send greetings of Salam upon him tenfold"' I said, "Of course.") This was also recorded by An-Nasa'i.

Another Chain of Narration

Imam Ahmad recorded that Abu Talhah Al-Ansari said: "One morning the Messenger of Allah ﷺ was in a cheerful mood and looked happy. They said, `O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said,

«أَجَلْ أَتَانِي آتٍ مِنْ رَبِّي عَزَّ وَجَلَّ فَقَالَ: مَنْ صَلَّى عَلَيْكَ مِنْ أُمَّتِكَ صَلَاةً، كَتَبَ اللهُ لَهُ بِهَا عَشْرَ حَسَنَاتٍ وَمَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ، وَرَفَعَ لَهُ عَشْرَ دَرَجَاتٍ، وَرَدَّ عَلَيْهِ مِثْلَهَا»

(Of course just now someone an angel came to me from my Lord and said, "Whoever among your Ummah sends Salah upon you, Allah will record for him ten good deeds and will erase for him ten evil deeds, and will raise his status by ten degrees, and will return his greeting with something similar to it.")" This is also a good chain, although they (Al-Bukhari and Muslim) did not report it.

Another Hadith

Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i recorded that Abu Hurayrah, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:

«مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا»

(Whoever sends one Salah upon me, Allah will send ten upon him.) At-Tirmidhi said: "This is a Sahih Hasan Hadith. On the same topic, narrations come from `Abdur-Rahman bin `Awf, `Amir bin Rabi`ah, `Ammar, Abu Talhah, Anas and Ubayy bin Ka`b."

Another Hadith

Imam Ahmad recorded from Abu Hurayrah that the Prophet said:

«صَلُّوا عَلَيَّ، فَإِنَّهَا زَكَاةٌ لَكُمْ، وَسَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا دَرَجَةٌ فِي أَعْلَى الْجَنَّةِ، لَا يَنَالُهَا إِلَّا رَجُلٌ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُو»

(Send Salah upon me, for this is Zakah for you, and ask Allah to grant me Al-Wasilah, for it is a position in the highest part of Paradise which only one man will attain, and I hope that I will be the one.) This was recorded only by Ahmad.

Another Hadith

Imam Ahmad recorded that Al-Husayn bin `Ali said that the Messenger of Allah ﷺ said:

«الْبَخِيلُ مَنْ ذُكِرْتُ عِنْدَهُ ثُمَّ لَمْ يُصَلِّ عَلَي»

(The miser is the one in whose presence I am mentioned, then he does not send Salah upon me.) Abu Sa`id said:

«فَلَمْ يُصَلِّ عَلَي»

(...and he does not send Salah upon me.) This was also recorded by At-Tirmidhi, who then said: "This Hadith is Hasan Gharib, Sahih."

Another Hadith

At-Tirmidhi recorded that Abu Hurayrah said: "The Messenger of Allah ﷺ said:

«رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ، وَرَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ ثُمَّ انْسَلَخَ قَبْلَ أَنْ يُغْفَرَ لَهُ، وَرَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ عِنْدَهُ أَبَوَاهُ الْكِبَرَ فَلَمْ يُدْخِلَاهُ الْجَنَّة»

(May he be humiliated, the man in whose presence I am mentioned and he does not send Salah upon me; may he be humiliated, the man who sees the month of Ramadan come and go, and he is not forgiven; may he be humiliated, the man whose parents live to old age and they do not cause him to be granted admittance to Paradise.)" Then he (At-Tirmidhi) said: "Hasan Gharib."

Occasions for saying Salah upon Him

It is reported that we should send blessings upon him on many occasions, such as following the call to prayer, as in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr bin Al-`As, who said that he heard the Messenger of Allah ﷺ say:

«إِذَا سَمِعْتُمْ مُؤَذِّنًا فَقُولُوا مِثْلَمَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ، فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا، ثُمَّ سَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لَا تَنْبَغِي إِلَّا لِعَبْدٍ مِنْ عِبَادِ اللهِ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ، فَمَنْ سَأَلَ لِيَ الْوَسِيلَةَ حَلَّتْ عَلَيْهِ الشَّفَاعَة»

(When you hear the Mu'adhdhin, repeat what he says, then send Salah upon me, for whoever sends Salah upon me, Allah will send Salah upon him tenfold. Then ask Allah to grant me Al-Wasilah, which is a status in Paradise to which only one of the servants of Allah will be entitled, and I hope that I will be the one. Whoever asks Allah for Al-Wasilah for me, it will be permitted for me to intercede for him.) This was recorded by Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i. Other occasions when we should send Salah upon the Prophet include when entering or exiting the Masjid, because of the Hadith recorded by Imam Ahmad from Fatimah, the daughter of the Messenger of Allah ﷺ who said: "When the Messenger of Allah ﷺ entered the Masjid, he would send Salah and Salam upon Muhammad, and say,

«اللْهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِك»

(O Allah, forgive me my sins and open for me the gates of Your mercy) When he exited, he would send Salah and Salam upon Muhammad, and say,

«اللْهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِك»

(O Allah, forgive me my sins and open for me the gates of Your bounty.)" We should also send Salah upon him during the Funeral prayer. The Sunnah is to recite Surat Al-Fatihah following the first Takbir, to send Salah upon the Prophet during the second Takbir, to make supplication for the deceased during the third Takbir, and in the fourth Takbir to say, "O Allah, do not deprive us of his reward, and do not test us after him." Ash-Shafi`i, may Allah have mercy on him, recorded that Abu Umamah bin Sahl bin Hunayf was told by one of the Companions of the Prophet that the Sunnah in the funeral prayer is for the Imam to pronounce the Takbir, then to recite Surat Al-Fatihah silently after the first Takbir, then to send Salah upon the Prophet then to offer sincere supplication for the deceased, but not to recite any Qur'an in any of the Takbirs, then to conclude by saying Salam silently. An-Nasa'i also recorded this from Abu Umamah, who said, "This is from the Sunnah," and he mentioned it. According to the correct view, such a statement reported from a Companion carries the ruling of Marfu`

It is recommended to conclude supplications with Salah upon the Prophet .

At-Tirmidhi recorded that `Umar bin Al-Khattab said: "A supplication remains suspended between heaven and earth and does not ascend any further until you send Salah upon your Prophet." This was also narrated by Mu`adh bin Al-Harith from Abu Qurrah from Sa`id bin Al-Musayyib from `Umar, as a saying of the Prophet . It was also recorded by Razin bin Mu`awiyah in his book, where he also attributed it to the Prophet reporting that he said:

«الدُّعَاءُ مَوْقُوفٌ بَيْنَ السَّمَاءِ وَالْأَرْضِ، لَا يَصْعَدُ حَتَّى يُصَلَّى عَلَيَّ، فَلَا تَجْعَلُونِي كَغُمْرِ الرَّاكِبِ، صَلُّوا عَلَيَّ، أَوَّلَ الدُّعَاءِ وَآخِرَهُ وَأَوْسَطَه»

(A supplication remains suspended between heaven and earth and does not ascend any further until a person sends Salah on me. Do not treat me like a spare water container, send Salah upon me at the beginning of your supplication, at the end and in the middle.) hSending Salah upon the Prophet is even more strongly encouraged in the Qunut supplication. Ahmad, the Sunan compilers, Ibn Khuzaymah, Ibn Hibban and Al-Hakim recorded that Al-Hasan bin `Ali, may Allah be pleased with him, said: "The Messenger of Allah ﷺ taught me some words to say during Al-Witr:

«اللْهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ،تَبَارَكْتَ رَبَّنَا وَتَعَالَيْت»

("O Allah, guide me along with those whom You have guided, grant me health along with those to whom You have granted health, be an ally to me along with those to whom You are an ally, and bless me for that which You have bestowed. Protect me from the evil You have decreed, for verily You decree and none can decree over You. Verily, he whom You show allegiance to is never abased and he whom You take as an enemy is never honored and mighty, O our Lord, blessed and Exalted are You.")" In his Sunan, An-Nasa'i has the addition,

«وَصَلَّى اللهُ عَلَى مُحَمَّد»

("and may Allah bless Muhammad.") at the end of this Qunut. It is also recommended to say plenty of Salah upon him on Friday and on the eve of Friday. Imam Ahmad recorded that Aws bin Aws Ath-Thaqafi, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:

«مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمُ الْجُمُعَةِ، فِيهِ خُلِقَ آدَمُ وَفِيهِ قُبِضَ، وَفِيهِ النَّفْخَةُ، وَفِيهِ الصَّعْقَةُ، فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِيهِ، فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَي»

(One of the best of your days is Friday; on this day Adam was created and died, on this day the Trumpet (Sur) will be blown and all will have swoon away. So on this day send plenty of Salah upon me, for your Salah will be presented to me.) They said, `O Messenger of Allah, how will they be shown to you after your body has dispersed into the earth' He said,

«إِنَّ اللهَ حَرَّمَ عَلَى الْأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الْأَنْبِيَاء»

(Allah has forbidden the earth to consume the bodies of the Prophets. )" This was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah, and it was graded Sahih by Ibn Khuzaymah, Ibn Hibban, Ad-Daraqutni and An-Nawawi in Al-Adhkar.

Commentary

In verses previous to this, some peculiarities and distinctions of the Holy Prophet ﷺ were mentioned as an adjunct to which the command to observe Hijab was revealed while some injunctions of Hijab will also appear later on. In between, the present verse contains a command to do something for which all these peculiarities and distinctions have been instituted in his blessed person, that is, the recognition and expression of the greatness of the station of the Holy Prophet ﷺ as well as an invitation to imbibe into one's own self the virtues of reverence, love and obedience for him.

The real purpose of the verse was to obligate Muslims to send Salah (durood) and Salam upon the Holy Prophet ﷺ . But the command was given in a manner that, first of all, Allah Ta'ala pointed out that He Himself and His angels perform the act of Salah for the Holy Prophet ﷺ . After that, common Muslims were ordered to follow suit. By doing so, it is indicated that the station of the Holy Prophet ﷺ is so high that the act asked to be done by common Muslims in his respect is something already done by Allah Ta’ ala Himself as well as angels with Him. Now then, common believers who are indebted to so many favours done to them by as their noble Prophet should certainly give high priority to making this act their essential concern. Then there is yet another good outcome of this modality of expression. It proves the great merit accredited to Muslims who send Salah and Salam as Allah Ta'ala makes them share in doing what Allah Ta’ ala Himself does and so do His angels.

The Meaning of Salah (durood) and Sa1am

The word: صَلوٰۃ (Salah) is used in the Arabic language to convey the sense of: Mercy (rahmah), prayer (du a' ) and praise (madh مدح and ثناء thana' ). The Salah attributed to Allah Ta'ala in the cited verse means His sending of mercy, but Salah from the angels denotes their prayer for him, and the sense of Salah (durood) from common believers is a combination of dua' (prayer) and thana' (praise). Most commentators have given these very meanings and Imam Al-Bukhari has reported from Abu-l-` Aliyah that the Salah of Allah Ta’ ala means the honor accorded to him and the praise showered on him before the angels. As for the honor bestowed on him by Allah Ta’ ala within this mortal world, it translates as the high rank he was blessed with when, on many an occasion, his mention was joined with the mention of Allah Ta’ ala in adhan (the initial call for prayers) and iqamah (the call announcing the immediate start of the prayer) and elsewhere, and that Allah Ta’ ala made the religion brought by him spread and prevail throughout the world, and that He enjoined upon all people to keep acting in accordance with the Shari’ ah brought by him right through the last day of al-Qiyamah and, along with it, He has undertaken to keep his Shari’ ah stand perennially protected. Then, as for the honor bestowed upon him in the Hereafter, it can be said that his station was made to be the most exalted of the entire creation and, at a time when no prophet or angel could dare intercede on behalf of anyone, it was right at that time that he was blessed with the celebrated station of intercession called: مقام محمود (Al-maqam-ul- mahmud: Praised Station).

Given the interpretation that Allah's Sala in favour of the Holy Prophet ﷺ means praise, someone may raise a doubt that, according to the narrations of Hadith, Salah and Salam are also offered to the family and companions of the Holy Prophet ﷺ . If so, how can anyone other than him be made to share in the honor bestowed and praise done by Allah Ta’ ala? This doubt has been answered in Ruh-ul-Ma’ ani etc. by saying that the degrees of such honor and praise are many. The Holy Prophet ﷺ has it at its highest, while his family and companions and believers in general are included with him only to a certain degree.

As for the word: سلام (Salam), it is an infinitive in the sense of اَلسلامہ (as-salamah) and means staying in peace. And السلامُ علیک (As-sala mu'alaik: conveniently taken as 'peace on you' ) means: May the state of peace and security from losses, defects and calamities be with you. And since, according to the rule of Arabic grammar, this is not the occasion to use the word: عَلٰی ([ ala: on, upon), but since the word 'Salam' implies praise, hence the word: عَلٰی (` ala) is appended with it.

And some other early commentators have taken the word: Salam here to mean the sacred Being of Allah Taala, because Salam is among the beautiful names of Allah Ta’ ala. According to this view the sentence will mean that Allah is enough to take care of your security and well-being.

The method of Salah and Salam

There appears a Hadith in the Sahih of Bukhari and Muslim, as well as in other books of Hadith, where Sayyidna Ka'b Ibn 'Ujrah ؓ has been reported to have said: ' (When this verse was revealed), someone asked the Holy Prophet ﷺ (The verse orders us to do two things, Salah and salam.) We already know the method of saying salam, (being السلامُ علیکَ اَیُّھَا النَّبِیُّ that is, may peace and safety be on you. 0 Prophet) now tell us the method of Salah also." He said: Say these words:

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَعَلَی آلِ مُحَمَّدٍ کَمَا صَلَّيْتَ عَلَی إِبْرَاهِيمَ وَعَلَی آلِ إِبْرَاهِيمَ إِنَّکَ حَمِيدٌ مَجِيدٌ

اللَّهُمَّ بَارِکْ عَلَی مُحَمَّدٍ وَعَلَی آلِ مُحَمَّدٍ کَمَا بَارَکْتَ عَلَی إِبْرَاهِيمَ وَعَلَی آلِ إِبْرَاهِيمَ إِنَّکَ حَمِيدٌ مَجِيد

"0 Allah, send mercy on Muhammad and on the progeny of Muhammad, as You sent mercy on Ibrahim and on the progeny of Ibrahim. Verily, You are Praised, Glorious. 0 Allah, send blessings on Muhammad and on the progeny of Muhammad as You sent blessings on Ibrahim and on the progeny of Ibrahim. Verily, You are Praised, Glorious."

Some other words in this respect have also been reported in other narrations of Hadith.

As for the reason why the noble Sahabah asked this question, perhaps it is that they had already been taught the method of offering their Salam in the تَشَھُّد : (tashahhud or saying of اَلتَّحِیَّت وَ رَحمَۃُ اللہِ وَ بَرَکَاتُہ، At-tahiyyat) where it is said: (as-salamu alaika aiyuhannabiyyu wa rahmatullahi wa barakatuh: Peace and safety on you, 0 Prophet, and the mercy of Allah and His blessings). Therefore, they did not like to determine, on their own, the precise words in the case of the saying of Salah. Instead of that, they wanted the exact words of saying the Salah to be determined by the Holy Prophet ﷺ himself. It is for this reason that صَلوٰط (Salah) has generally been adopted in these very words as part of the prescribed prayers, Namaz or Salah. But, it does not mean that the obligation of sending Salah (durud) is restricted to these specific words, because many different forms of Salah (durud), have been authentically reported from the Holy Prophet ﷺ himself. The requirement of sending Salah and Salam can be fulfilled by every such sentence that has the words of Salah and Salam in it. Then, it is also not necessary that those words should have been reported exactly as said by the Holy Prophet ﷺ . In fact, the obligation may be discharged and the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But, it is obvious that the exact words reported from the Holy Prophet ﷺ are certainly much more blessed and are the cause of bringing many more rewards. It was for this very reason that the noble Sahabah had asked the Holy Prophet ﷺ himself to determine the words of ; صَلوٰط (Salah).

In the Qa'dah (sitting position) of the prescribed prayer (Salah or Namaz), the saying of the words of Salah and Salam exactly in the manner reported above is masnun (per Sunnah) right up to the last day of Qiyamah, (even though these words are meant to address the Holy Prophet ﷺ by saying ' Salam on you, 0 prophet' ) As for occasions outside the prescribed prayers (Salah or Namaz), these exact words should have been employed when the Holy Prophet ﷺ was addressed during his lifetime. When, after his departure from this mortal world, one has the good fortune of standing before the sacred Rawdah (the holy tomb) of the Holy Prophet ﷺ and submitting his Salam to him, then, there too, it is masnun to employ the form of second person: السلام علیک (as-salamu 'alaik). Other than that, wherever Salah and Salam is recited in absentia, then, the use of the third person form has been reported from the Sahabah, Tabi` in and the Imams of the Muslim Ummah for example:... (sallallahu 'alaihi wa sallam i.e. May Allah send mercy and peace to him.- as fully demonstrated by books of Hadith at large.

The wisdom behind the aforesaid method of Salah and Salam

The outcome of the method of Salah and Salam which stands proved from the blessed words spoken by him and demonstrated practically through his deeds is no other but that all of us in the Muslim Ummah should pray to Allah Ta’ ala for mercy, peace and safety for him. At this point, a question is worth noting. Is it not that the verse required us to personally fulfill the right of the Holy Prophet ﷺ that he be revered and honored, but the method proposed was that we pray to Allah? Embedded here is the hint that fulfilling the due right of honoring and obeying the Holy Prophet ﷺ was not within the power and control of any of us, therefore, it was made mandatory for us that we should supplicate before Allah Ta’ ala. (Ruh-ul- Ma’ ani)

The injunctions of Salah and Salam

In the last Qa'dah (sitting position) of the prescribed prayers, (namaz or Salah), the saying of درود شریف (Salah, that is, the noble durud) is Sunnah Mu'akkadah (emphasized Sunnah) according to the majority of the Imams. But, with Imam Shafi` i and Imam Ahmad Ibn Hanbal (رح) ، it is wajib (necessary). If abandoned, it becomes necessary, according to them, to make namaz or Salah all over again.

Related Rulings

1\. When someone mentions the name of the Holy Prophet ﷺ ، or hears someone mentioning it, reciting the words of sending Salah (the noble durud) becomes wajib (obligatory) on him or her. This is a point of consensus among the majority of Muslim jurists. The reason is that there are warnings in Hadith against not reciting the noble durud when his blessed name is being referred. According to Jami' of Tirmidhi, the Holy Prophet ﷺ said: رَغِمَ اَنفُ رَجُلِ ذُکِرتُ عِندَہ، فَلَم یُصَلَّ عَلَیَّ : "Disgraced is the man before whom I am mentioned, yet he does not send Salah (Durud) on me". (Tirmidhi calls this Hadith 'Hasan', and Ibn-us- Sunni reports it with strong authorities).

And in another Hadith it has been said: اَلبَخِیلُ مَن ذُکِرتُ عِندَہ، فَلَم یُصَلِّ عَلَیَّ “ A miser is he before whom I am mentioned yet he does not send Salam (Durud) on me". (reported by Tirmidhi who rated it as 'Hasan Sahih' ).

2\. If his blessed mention is made repeatedly in a single sitting, reciting the Salah (Durud) only once may discharge the obligation. But, the desirable (mustahabb) thing is to recite the noble Durud every time one makes his blessed mention himself, or hears someone else make it. Who can claim to mention the name of the Holy Prophet ﷺ more frequently than the scholars of the Hadith? Their function is nothing but to narrate the ahadith of the Holy Prophet ﷺ in which they have to mention his name repeatedly. Still, their consistent practice was to recite or write the Salam each and every time. All books of Hadith bear testimony to this fact. In doing so, they never bothered about this incidence of repetition of Salah and Salam which would increase the volume of the book in a sizable measure, because fairly often, there come very short ahadith in which his blessed name finds mention after every one or two lines - and at places, it appears more than once within one single line - still, these respected scholars and experts of Hadith never abandon or ignore Salah and Salam anywhere.

3\. The way it is Wajib (necessary) to say Salah and Salam vocally at the time one makes his blessed mention verbally, similarly, it is also wajib to write Salah and Salam with the pen when one uses it at the time of writing. In this case, there are people who would abbreviate its words and get away by writing صلعم (of which, "SAW" is a counterpart). This is not enough. One should write the full Salah and Salam (that is: ﷺ Sallallahu ` alaihi wa sallam).

4\. At the time his blessed mention is being made, the better, higher and more desirable choice is no other but that both Salah and Salam be recited and written. But, should someone take one of these, that is, only Salah or only Salam, as sufficient, then, it is no sin in the sight of the majority of Muslim jurists. Shaykh-ul-Islam Nawawi and others have declared it as makruh (reprehensible) to take only one as sufficient. Ibn Hajar Al-Haithami said that by Karahah (reprehensibility) they mean its being Khilaf-ul-awla (contrary to the 'preferred choice) which is known as Makruh Tanzihi (not desirable). And the consistent practice of the ` ulama' of the Muslim Ummah bears testimony to the fact that they invariably put these together while, on some occasions, they would go by only one as well.

5\. Using the word: صَلوٰۃ (Salah) for anyone other than prophets (علیہم السلام) is not permissible in the sight of the majority of ` Ulama'. In his Sunan, Imam Baihaqi has reported the fatwa of Sayyidna Ibn ` Abbas ؓ as follows:

لَا یُصَلّٰی عَلٰی اَحَدِ اِلَّا عَلَی النَّبِّیِ ﷺ لٰکِن یدعیٰ للمُسلِمِین وَالمُسلِماَت بِالاِستِغفَار

(Salah is not sent upon anyone except the Holy Prophet but prayer is made for Muslim men and Muslim women to seek forgiveness for them.)

With Imam Shafi` i, using the word: صَلوٰۃ (Salah) for anyone other than a prophet is perennially Makruh (reprehensible, repugnant). Imam Abu Hanifah and his pupils also hold the same view. However, it is permissible that after saying Salah for the Holy Prophet ﷺ ، some other people are also included in the same sentence, like his family members ('Al آل ), Companions and all believers.

And Imam Juwaini said that the rule about the word: صَلوٰۃ (Salah) is the same as the rule about the word: سلام (Salam), since it is not correct to use it for someone other than a prophet - except that one says السلام علیکم (as-salantu-` alaikum) as a greeting while addressing someone. This is permissible, and Masnun. But, saying or writing: (علیہ السلام) (alaihissalam) with the name of someone absent is not correct in the case of someone other than a prophet (Al-khasa is-ul-kubr, by Suyuti, v.2, p. 262)

` Allamah Liqa'i has quoted Qadi ` Iyad saying: Major authentic scholars of the Muslim Ummah have gone by this view, and this is the view of Imam Malik, Sufyan and many Muslim jurists who hold that its use is not permissible for anyone other than a prophet. This is similar to the case of the use of اللہُ سبحانَہُ و تعالیٰ (Subhanahu wa Ta’ ala) which is particular to Almighty Allah. Thus, in the case of common Muslims - with the exception of prophets - there should be a prayer for forgiveness and pleasure from Allah. This is as it appears in the Qur'an: رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ (Allah is pleased with them and they are pleased with Him - 5:119, 9:100, 98:8). (Ruh-ul- Ma’ ani)

A detailed discussion about the injunctions of Salah and Salam appears in the treatise Tanqih-ul-kalam fi Ahkam-is-Salah was-salam written by this humble author. It was published as part of the commentary on Surah Al-Ahzab in the major work Ahkam-ul- Qur'an in Arabic.

The Prophet Muhammad was sent into this world to convey the divine religion to man. The subject of God who undertakes such a divine mission receives the full support of God and his angels. To favour him is as good as favouring God and His angels, and to evade him amounts to evading God and His angels. Those who harassed the Prophet Muhammad were, to their way of thinking, making life difficult for a mere man, but they forgot that they were actually dealing with a representative of God. And those who harass God’s representatives have always rendered themselves accursed in the eyes of the Lord of the Universe.